De Smet's Letters and sketches, 1841-1842;

Preface

To those who love their country, and their fellow men, we present this interesting Narrative, with the hope, we might say, the certainty, that its perusal will afiford them some moments of the purest gratification. We have seldom met any thing more entertaining. Its simple, manly eloquence enchants the attention. The facts it makes known to us of the "far, far West," the dispositions and habits of the Indian Tribes who roam over the vast region of the Oregon, their present state and future prospects, are such as cannot fail to awaken lively interest in all who love to look around them beyond the narrow horizon of every-day scenes, and learn what the holy servants of God are doing for His sake and in His name in distant parts of the world. We have conversed with the apostolic man from whose pen we receive this narrative; and as we listened we felt at once honoured and delighted to be so near one who in our days and in his own person brings before us that lofty spirit of missionary devoted ness — those thrilling scenes of Indian life and adventure which we so much admire in the pages of Charlevoix and Bancroft.

[vi] Truly our country is full of interest to those who watch its progress, and compare it with the past. Who, for example, could have dreamt that the Iroquois, the savage Mohawk, — under which name we best know the tribe, and whose startling yell so often made our forefathers tremble, — would have been chosen to kindle the first faint sparks of civilization and Christianity among a large portion of the Indian tribes beyond the

I 30 Early Western Travels [Vol. 27

Rocky Mountains? This is one of the singular facts which these pages present to us. They abound in others not less singular and interesting. Many of these Indian nations actually thirst after the waters of life — sigh for the day when the real " Long Gown" is to appear among them, and even send messengers thousands of miles to hasten his coming. Such longing after God's holy truth, while it shames our colder piety, should also enflame every heart to pray fervently that laborers may be found for this vast vineyard — and open every hand to aid the holy, self-devoted men, who, leaving home and friends and country, have buried themselves in these wilds with their beloved Indians, to live for them and God. One of their favourite plans at this moment is to introduce among them a taste for agriculture, with the means to pursue it. They believe it to be the speediest, perhaps the only way by which the Indians may be won from the wandering life they now [vii] in general lead and from the idle habits it engenders. To aid them in this philanthropic object is our sacred duty as men, as Americans, as Christians. It is at least one method of atonement for the countless wrongs which these unfortunate races have received from the whites. We should be grateful to have such an opportunity of doing good : let none suffer the occasion to pass unhonoured by some tribute to the noble cause — some evidence of their love for God, their country and their fellow man.

The frontispiece is from the pencil of one of the Indian Missionaries.

It blends the skill of the artist with the fancy of the poet, and will hardly be understood without a word of explanation. In the foreground we see several of the gigantic trees of the Oregon forests, fallen and crossing each other. On these repose two wolves, a squirrel and several serpents. Above, two Indian chiefs, surnamed in baptism after the great Apostles of the Gentiles, Peter and Paul, are supporting a large basket of hearts, — an offering to heaven from the grateful wilderness. On the right are the emblems of Indian life and warfare: the bow and arrows, battle-axe and shield. Below and above these are seen some of the most remarkable animals of the country — the bear, the [viii] wild horse, the badger, the graceful antelope, intermingled with the plover, the pigeon, the wood-cock, the bittern, and other birds of the region. On the left are the peaceful symbols of Christianity — the Bible and the Cross, the chaHce and altar lights — the anchor, symbol of faith and hope — the trumpet, to proclaim the word of God and bid the desert bless His holy name. Here too we behold several of the noble animals of the territory — the buffalo, the deer and elk, the mountain sheep and different birds. In the distance are seen on the right, Indian mounds, and a water-spout rising from the river Platte, and on the left, the Rocky Mountains surmounted by the Cross. Festoons, composed of the various flowers the Fathers have met on their way over mountains and prairies and through lonely vallies, complete the picture — the whole supported at the extremities by different birds of the country, and in the centre by the American eagle, — fit emblem, we may say, of their own dauntless faith, as well as of the heroic spirit of the nation within whose borders they have their principal station, and from whose genuine piety they have received the most consoHng assurances of final success, viz: the Flat Head Indians and the Pends-d'oreilles, who are styled, even by their foes, the "nation of chiefs."

[ix] Once more we earnestly commend the noble cause of these devoted Missionaries to the charity of every sincere Christian. The short time allowed to prepare the work for the press must be our apology for several imperfections or errors which may meet the eye of the reader.

Book I

The days of spring are drawing near When all thy flowers will re-appear, And we redeemed by thy right hand.

Shall walk in gladness thro' the;Uand.

Letter I

St. Louis University, Feb. 4, 1841.

TO THE REV. F. J. B.

Rev. and Dear Sir:

I PRESUME you are aware, that in the beginning of last Spring, I was sent by the Right Rev. Bishop of St. Louis,* and my Provincial, on an exploring expedition to the Rocky Mountains, in order to ascertain the dispositions of the Indians, and the prospects of success we might have if we were to establish a mission among them. It is truly gratifying to me to have so favorable a report to make. — My occupations do not allow me to enter into all the details; I shall therefore be satisfied at present with giving you a brief sketch of my journey and its result.

I started from Westport on the 30th of April, in company with the Annual Expedition of the American Fur Company, which for this year had appointed the rendezvous on Green River, a tributary of the Rio Colorado of the West.^

• Father de Smet was sent on the mission to the Flathead Indians by Joseph Rosati. For an account of the latter, see Flagg's Far West, in our volume xxvi, p. 164, note 115. — Ed.

* In 1821, Pierre Chouteau, Jr., of the American Fur Company, established a general agency in the bottom opposite Randolph Bluffs, about three miles below the present site of Kansas City. His buildings having been destroyed by a flood in 1826, he erected others on higher ground, in the present Guinott addition, near the foot of Walnut street. The place was called Chouteau's Warehouse, and soon became a favorite shipping point for the Indian trade. In 1831 John McCoy built a trading house at the crossing of the roads from Chouteau's Warehouse and Independence. Two years later he platted a town at this point and named it Westport. Westport first used Chouteau's Warehouse as a landing place, but later built a wharf on the high rocky bank of the river, at the present foot of Grand Avenue, Walnut, Main, and Delaware streets. Because of superior natural advantages, this latter place soon became the principal landing, and in 1838 a company purchased the site, platted a town, and named it Kansas City. Westport thus became the starting point for the caravans to the Western country.

Captain Dripps, who commanded the caravan, treated me on all occasions with the most polite attention.^ On the 6th day of our journey I was seized with the fever and ague, and have been subject to it for nearly five months. Nothing particularly worth noticing, occurred during the journey, except, when we halted in the village of the Sheyennes.* I was introduced to the Chiefs as a minister of the Great [14] Spirit: they showed me great deference, and I was invited to a feast. I had to pass at first through all the ceremonies of the calumet; the great chief approached me to shake hands, and gave me a heartfelt " How do you do." — "Blackgown," said he, "my heart was filled with joy when I learned who you were. My lodge never received a visitor for whom I feel a greater esteem. As soon as I was apprised of your coming, I ordered my great kettle to be filled, and in your honor, I commanded that my three fattest dogs should be served up."

Prior to 1822, the overland expeditions seem to have been composed of men on foot carrying their wares in packs. Later, pack horses were substituted, and by 1830 wagons were used almost exclusively. Owing to the dangers from hostile Indians, the traders going to Santa Fe or points in the Rocky Mountains formed themselves into caravans for mutual protection, with an organized system of guards and camps. See Gregg's Commerce oj the Prairies, in our volume xix, pp. 198-201, for a description of these caravans. — Ed.

' Andrew Drips was born in Westmoreland County, Pennsylvania (1789), went west, and with eight other St. Louis men formed the Missouri Fur Company (1820). He was later a member of the independent firm of Fontenelle and Drips. When the American Fur Company began their westward expansion. Drips entered into their employ, having charge after 1836 of annual expeditions to the mountains. In 1842, the company having encountered strong opposition, the federal government was prevailed upon to revive the office of Indian agent. Drips served four years as agent to the Sioux of the upper Missouri, with an annual salary of $1500. In this capacity, Drips rendered valuable service to the company. Upon the expiration of his term of office, he re-entered the company's employment, in which he continued until his death at Kansas City, Missouri (i860). He married a woman of the Oto Indian nation. Their daughter, Mrs. W^illiam Mulkey of Kansas City, has in her possession many of her father's valuable papers. See H. M. Chittenden, A Twer/can Fur-Trade 0} the Far West (New York, 1902). — Ed.

* For a sketch of the Cheyenne, see Bradbury's Travels, in our volume v, p. 140, note 88. — Ed.

The bravest warriors of the nation partook of the repast, and I availed myself of the opportunity to explain to them the most important tenets of Christianity. I told them the object of my visit, and enquired whether they would not be satisfied to have also Black-gowns among them, who would teach them to love and serve the Great Spirit, as he wished. *'0h yes," they eagerly answered, "we will gladly provide for every thing that they stand in need of; they will not die of hunger amongst us." I have no doubt but a zealous missionary would do a great deal of good among them. They are about two thousand in number. Their language, it is said, is very' difficult. On the 30th of June we arrived at the rendezvous.^ An escort of warriors had been provided for me by the Flat-heads. Our meeting was that of children who come to meet their parent, and in the effusion of their heart, they bestowed upon me the fondest names with a simplicity truly patriarchal. They told me of all the interesting particulars of their nation, and of the wonderful preservation of sixty of their men, in a battle against two hundred Black-feet, which lasted five whole days, and in which they killed fifty of their enemies, without losing a single man of their number. "The Great Spirit watched over them;" they said, " he knew that we were to guide you to [15] our camp, and he wanted to clear the road of all the obstacles that you might have found on your way. We trust we will not be annoyed any more by the Black- feet; they went off weeping like women." We thanked heaven for the signal preservation, and implored

' The rendezvous in 1840 was held in the upper valley of Green River, near Fort Bonneville, in western Wyoming. Near the headwaters of the Missouri, Columbia, and Colorado rivers, this place was a natural and well-known meeting point. For a description of Green River, see Wyeth's Oregon, in our volume xxi, p. 60, note 38; for the rendezvous at this place in 1834, see Townsend's Narrative, in the same volume, p. 192, note 40. — Ed.

138 Rarly Westerm Travels [Vol.27

its assistance for the new and perilous journey we were on the point of undertaking. The Indians of different nations and the trappers, had assembled at the rendezvous in great numbers, for the sake of the trade. On Sunday, the fifth of July, I had the consolation of celebrating the holy sacrifice of Mass suh dio. The altar was placed on an elevation, and surrounded with boughs and garlands of flowers; I addressed the congregation in French and in English, and spoke also by an interpreter to the Flat-head and Snake Indians. It was a spectacle truly moving for the heart of a Missionary, to behold an assembly composed of so many different nations, who all assisted at our holy mysteries with great satisfaction. — The Canadians sung hymns in French and Latin, and the Indians in their native tongue. It was truly a Catholic worship. . . . This place has been called since that time, by the French Canadians, la prairie de la Messe.

About thirty of the principal chiefs of the Snake Indians invited me to a council.* I explained to them the christian doctrine in a compendious manner — they were all very attentive — they then deliberated among themselves for about half an hour, and one of the chiefs, addressing me in the name of the others, said: ''Black-gown, the words of thy mouth have found their way to our hearts; they never will be forgotten. Our country is open for thee; come to teach us what we have to do, to please the Great Spirit, and we will do according to thy words." I advised them to select among themselves a wise and prudent man, who, every morning and evening, should assemble them to offer [16] to Almighty God their prayers and supplications; that there the good

' For a sketch of the Snake Indians, see Bradbury's Travels, in our volume v, p. 227, note 123. — Ed.

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chiefs should have an opportunity of exhorting their warriors to behave as they ought. The meeting was held the very same evening, and the great chief promulgated a law, that for the future, the one who would be guilty of theft, or of any other disorderly act, should receive a public castigation. On Monday, 6th, we proceeded on our journey.' A dozen Canadians wished to accompany me, to have an opportunity, as they said, to practise their religion. Eight days afterwards we arrived safely in the camp of the Flat-heads, and Ponderas, or Pends d'oreilles.*

Immediately the whole village was in commotion ; men, women and children, all came to meet me, and shake hands, and I was conducted in triumph to the lodge of the great chief Tjolizhitzay, (the Big face.) He has the appearance of an old patriarch. Surrounded by the principal chiefs of the two tribes, and the most renowned warriors, he thus addressed me: "This day

'In the Voyages aux Montagnes Rocheuses, De Smet says, "on the 4th of July, I resumed my travels, with my Flatheads." — Ed.

* Flathead was a tenn applied to various tribes of Indians who were supposed to practice the custom of flattening the heads of their infants. A division of the Choctaw was known by this name. The tribe here referred to belonged to the Salishan stock; see Franchere's Narrative, in our volume vi, p. 340, note 145. They were not in the habit of flattening the head, and the origin of their cognomen is unknown. The specific tribe visited by De Smet dwelt along the lake and river which bear their name, with their chief centre in the Bitterroot Valley. By the treaty of 1855 they ceded to the government an extensive tract of land in this region, being nearly two degrees in width and extending from near the fortysecond parallel to the British line. In November, 1871, the president issued an order for their removal from Bitterroot Valley to the Jocko reservation. Arrangements were further completed by the article of agreement of August 27, 1873. After considerable delay they removed thither, and together with the Pend d'Oreille and Kutenai, kindred tribes, still inhabit the reservation. See Peter Ronan, Historical Sketch 0) the Flathead Indian Nation (Helena, 1890).

The Pend d'Oreille (Ear-ring) Indians, whose native name was Kalispel, were kindred to the Flathead, speaking a similar dialect. Their habitat lay northwest of the Flathead proper, upon the Idaho lake and its tributary river bearing their name. — Ed.

Kaikolinzosten (the Great Spirit) has accomplished our wishes, and our hearts are swelled with joy. Our desire to be instructed was so great, that three times had we deputed our people to the Great Black-gown" in St. Louis, to obtain a father. Now, Father, speak, and we will comply with all you will tell us. Show us the road we have to follow, to come to the place where the Great Spirit resides." Then he resigned his authority to me; but I replied that he mistook the object of my coming among them; that I had no other object in view, but their spiritual welfare; that with respect to temporal affairs, they should remain as they were, till circumstances should allow them to settle in a permanent spot. — Afterwards we deliberated on the hours proper for their [17] spiritual exercises and instructions. One of the chiefs brought me a bell, with which I might give the signal.

The same evening about 2,000 persons were assembled before my lodge to recite night prayers in common. I told them the result of my conference with the chiefs; of the plan of instructions which I intended to pursue; and with what disposition they ought to assist at them, etc. Night prayers having been said, a solemn canticle of praise of their own composition, was sung by these children of the mountains, to the Author of their being. It would be impossible for me to describe the emotions I felt at this moment; I wept for joy, and admired the marvellous ways of that kind Providence, who, in his infinite mercy, had deigned to depute me to this poor people, to announce to them the glad tidings of salvation. The next day I assembled the council, and with the assistance of an intelligent interpreter, I translated into their language the Lord's Prayer, the Hail Mary,

' The Bishop. — De Smet.

the Apostles' Creed, the ten Commandments, and four Acts. As I was in the habit of reciting these prayers, morning and evening, and before instructions, about a fortnight after, I promised a beautiful silver medal to the one who would recite them first. One of the chiefs rising immediately, ''Father," said he, smiling, "that medal is mine," and he recited all the prayers without missing a word. I embraced him, praised the eagerness which he had evinced of being instructed, and appointed him my Cathecist. This good Indian set to work with so much zeal and perseverance, that in less than a fortnight all knew their prayers.

Every morning, at the break of day, the old chief is the first on horseback, and goes round the camp from lodge to lodge. " Now my children," he exclaims, " it is time to rise; let the first thoughts of your hearts be for the Great [18] Spirit; say that you love him, and beg of him to be merciful unto you. Make haste, our Father will soon ring the bell, open your ears to listen, and your hearts to receive the words of his mouth." Then, if he has perceived any disorderly act on the preceding day, or if he has received unfavorable reports from the other chiefs, he gives them a fatherly admonition. Who would not think, that this could only be found in a well ordered and religious community, and yet it is among Indians in the defiles and vallies of the Rocky Mountains ! ! ! You have no idea of the eagerness they showed to receive religious instruction. I explained the christian doctrine four times a day, and nevertheless my lodge was filled, the whole day, with people eager to hear more. At night I related those histories of the Holy Scriptures that were best calculated to promote their piety and edification, and as I happened to observe, that I was afraid of tiring them, "oh no," they replied, "if we were not afraid of tiring you, we would gladly spend here the whole night."

I conferred the holy sacrament of Baptism on six hundred of them, and if I thought it prudent to postpone the baptism of others till my return, it was not for want of desire on their part, but chiefly to impress upon their minds a greater idea of the holiness of the sacrament, and of the dispositions that are required to receive it worthily. Among those baptised, were the two great chiefs of the Flat-heads and of the Ponderas. As I excited the catechumens to a heartfelt contrition of their sins, the Walking Bear, chief of the Ponderas, answered: "Father, I have been plunged for a number of years in profound ignorance of good and evil, and no doubt, during that time, I have often greatly displeased the Great Spirit, and therefore I must humbly beseech his pardon. But when I afterwards conceived [19] that a thing was bad, I banished it from my heart, and I do not recollect to have since deliberately offended the Great Spirit." Truly, where such dispositions are found, we may well conclude that a rich harvest is to be gathered.

I remained two months among these good people, and every day they were adding to my consolations, by their fervor in prayer, by their assiduity in coming to my instructions, and by their docility in putting into practice what they had been taught.

The season being far advanced, and as I had waited in vain for a safe opportunity to return to St. Louis, I resolved to commit myself entirely to Providence, and on the 7th of August," I took leave of my dear Neophytes. I appointed one of the chiefs to replace me during my absence, who should preside in their evening and morning devotions, and on the Sabbath exhort them to virtue,

*" Evidently a misprint for 27th of August. Consult the succeeding letter. — Ed.

baptize the little children, and those who were dangerously ill. Grief was depicted on the features of all, and tears were glistening in every eye. The old chief addressed me, saying, "Father, the Great Spirit accompany thee in thy long and dangerous voyage; every day, morning and evening, we will address to him our humble supplications, that thou mayest arrive safely among thy brethren. And we will continue to do so, till thou be again among thy children of the mountains. We are now like the trees that have been spoiled of their verdure by winter's blast. When the snow will have disappeared from these vallies, and the grass begins to grow, our hearts will begin to rejoice; when the plants will spring forth our joy will increase; when they blossom, it will still be greater, and then we will set out to meet you. Farewell, Father, farewell."

The Chiefs would not suffer me to depart by myself — [20] thirty of the bravest warriors were deputed as a safeguard to traverse the country of the Black-feet, who are very hostile to the whites, and they were instructed to accompany me, as far as need would be of their assistance. I resolved to take on my return a different route from the one I had taken in coming. I was induced to do so, in order to visit the Forts of the American Fur Company on the Missouri, and on the Yellow Stone, to baptize the children. After five or six days travelling, we fell in with a war party of the Crow Indians, who received us very kindly, and we travelled together for two days. Then we directed our course to the Big Horn," the most considerable of the tributary streams

" For sketches of the Blackfeet and the Crows, see Bradbury's Travels, in our volume V, pp. 225 and 226, notes 120, 121 respectively. In Voyages aux Montagnes Rocheuses, De Smet says that this camp of Crows consisted of one thousand souls.

The Big Horn River, so called from the Rocky Mountain sheep, rises in the of the Yellow Stone. There we met another party of the same nation, who were also amicably disposed towards us. As there was question about religion, I availed myself of the opportunity to express to them the main articles of the Christian faith, and as I was depicting in lively colors the torments of hell, and had told them that the Great Spirit had kindled this fire of his wrath, for those who did not keep the commandments I had explained to them, one of the Chiefs uttered a horrid shriek. "If this be the case," said he, ''then I believe there are but two in the whole nation who will not go to that place; it is the Beaver and the Mink; they are the only Crows who never stole, who never killed, nor committed all the excesses which your law prohibits. Perhaps I am deceived, and then we must all go together." When I left them on the next day, the Chief put a fine bell on my horse's neck, and invited me to take a turn round the village. Next, he accompanied me for six miles.

After several days of a painful journey over rocks and cliffs, we arrived at last at the fort of the Crows. ^^ It

Wind River range, near the centre of Wyoming, flows north through the Big Horn Mountains into Montana, and bending toward the northeast joins the Yellowstone as its principal tributary. South of the Big Horn Mountains, the stream is usually called Wind River. The Big Horn Valley, the home of the Crows, was a rich fur-bearing region and frequently visited by trappers and traders. — Ed.

'' The post visited by Father de Smet was Fort Van Buren, located on the south bank of the Yellowstone, at the mouth of the Rosebud. It was built in 1835 by A. J. TuUoch for the American Fur Company, and stood until 1842, when it was burned by instructions from Charles J. Larpenteur, who at once ordered the erection of Fort Alexander, on the north side of the Yellowstone, twenty miles higher up. De Smet was mistaken when he said that Fort Van Buren was the first fort of the Yellowstone erected by the American Fur Company. Fort Cass was built by A. J. Tulloch in 1832 at the mouth of the Big Horn, but three years later was abandoned. The fourth and last fort erected in this region by the American Fur Company was Fort Sarpy, on the south side of this river, twenty-five miles below the old site of Fort Cass. Consult Major Frederick T. Wilson, "Old Fort Pierre and its Neighbors," with editorial notes by Charles E. De Land, in South Dakota Hist. Colls. (Aberdeen, S. D., 1902), i, pp. 259-379. — Ed.

is the first the American Fur Company possessed in that country. [21] My dear Flat-heads edified all the inhabitants by their fervor and their piety. As well in the fort, as on the road, we never missed performing in common, our evening and morning devotions, and singing canticles in honor of the Almighty. Frequently, during my stay with them, they had given me abundant proofs of their trust in Providence. I cannot forbear mentioning one instance that occurred during my travels in this place. One day as dinner was preparing and provisions scarce, a countryman of mine, who accompanied me, suggested the propriety of keeping something in reserve for supper. "Be not uneasy," said the chief, called Ensyla," "I never missed my supper in my life. I trust in the mercy of the Great Spirit, he will provide for all our wants." We had just camped at night, when the chief killed two stags. "Did I not tell you right?" he remarked, smilingly, to my companion. "You see the Great Spirit does not only provide for our wants of this evening, but he gives us also a supply for to-morrow."

Now began the most difiBicult and most perilous part of our journey. I had to pass through a country supposed to be overrun by war parties, of the Black-feet, Assineboins, Gros Ventres, Arikaras, and Scioux." All these

'^ Ensyla (Insula), sometimes called Little Chief because of his station, also named Red Feather from his official emblem, and christened Michael because of his faithfulness, was one of the most influential of the Flathead chiefs, and figures prominently in De Smet's work among the Indians of his tribe. In 1835 he had visited the rendezvous in Green River Valley, in the hope of securing missionary aid, and there met Samuel Parker and Marcus Whitman. See Samuel Parker, Journal oj an Exploring Tour among the Rocky Mountains (Ithaca, 1838), p. 77. According to L. B. Palladino, Indian and White in the Northwest (Baltimore, 1894), Insula was disappointed not to find a "black robe," and preserved his tribe for^Catholic missionaries. His integrity, judgment, and bravery made him highly esteemed. — Ed.