Chapter XI: Preface (7)

St. Mary’s, or Bitter-Root valley, is one of the finest in the mountains, presenting, throughout its whole extent of about two hundred miles, numerous grazing, but few arable tracts of land. Irrigation, either by natural or artificial means, is absolutely necessary to the cultivation {290} of the soil, in consequence of the long summer drought that prevails in this region, commencing in April and ending only in October. This difficulty, however, if the country should be ever thickly settled, can be easily obviated, as the whole region is well supplied with numerous streams and rivulets. These remarks apply to the valleys contiguous to St. Mary’s, the general aspect of them differing perhaps but slightly in regard to the heights of the mountains, the colossal dimensions of the rocks, or the vast extent of the plains.

(See Letter No. 23)]

After what has been said in my former letters in relation to religion, little now remains that has a direct reference to it; but you will learn with much pleasure, that the improvements made in the Flat-head village, afford the missionary stationed there great facilities for prosecuting successfully the grand object of his desires, viz., the eternal happiness of the poor benighted Indian tribes, placed beyond the reach of his immediate influence. The village is now the centre of attraction to all the neighboring, and many of the distant tribes. The missionary always avails himself of these occasional visits, to convey to them the glad tidings of salvation. Among the recent visitors were, {291} the great chief of the Snake Indians with his band of warriors; the Banax and Nez-Percés, conducted by several of their chiefs,—even several bands of Black-Feet;[303] besides these, there were also, on their return from the great hunt, almost the whole tribe of the Pends-d’Oreilles, belonging to the station of St. Francis Borgia. These last in particular, the greater part of whom I baptized last year, may be said to rival the zeal of the Flat-Heads in the practice of their religious duties.

After the festival of Easter, the abundant supply of provisions, in the granaries and cellars of the village, enabled the minister to invite all the visitors present to a feast, consisting of potatos, parsnips, turnips, beets, beans, peas, and a great variety of meats, of which the greater portion of the guests had never before tasted. Among the industrial products which are mainly owing to the skill and assiduity of their present pastor, Father Mengarini, I must not forget to mention a kind of sugar, extracted from the potato.

Let us next turn to the improved condition of the people themselves. Polygamy—or rather a connection, if possible, still more loose—is now, thank God, entirely abolished among our newly-converted {292} Indians; there is, consequently, an evident increase of population. The reckless abandonment of the helpless infant—the capricious discarding of wife and children—the wanton effusion of human blood—are no longer known amongst them. Our feelings are not outraged by the brutal practice, heretofore so commonly witnessed, of a father considering a horse a fair exchange for his daughter; the justice of allowing the young Indian maiden to choose her future partner for life is now universally allowed;—the requisite care of their offspring is regarded in its proper light, as a Christian duty;—attention is paid to the wants of the sick;—changes of treatment, with the remedies administered according to our advice, have probably been the means, under Providence, of rescuing many from premature death. The long-cherished vindictive feelings which so frequently led to depopulating wars, are now supplanted by a Christian sense of justice, which, if unfortunately compelled to take up arms, does so only to repel unjust aggression or defend their inherent rights, but always with the fullest confidence in the protecting arm of Heaven.

Indeed their unbounded confidence in the God of battle, is well rewarded; a truth which the {293} enemies of the Flat-Heads invariably acknowledge. “The medicine of the Black-gowns,” (an expression synonymous with the true religion,) “is,” say they, “the strongest of all.” Did time permit, I could adduce almost innumerable instances to confirm the belief universally entertained here, that Almighty God visibly protects them in the wars they are compelled to wage with the hostile tribes. A few of these, for the authenticity of which I can vouch, may suffice for the present.

In 1840, when threatened by a formidable band of Black-Feet, amounting to nearly eight hundred warriors, the Flat-Heads and Pends-d’Oreilles, scarcely numbering sixty, betook themselves to prayer, imploring the aid of Heaven, which alone could save them in the unequal contest. Confident of success, they rose from their knees in the presence of their enemies, and engaged the overwhelming odds against them. The battle lasted five days. The Black-Feet were defeated, leaving eighty warriors dead upon the field; while the Flat-Heads and Pends-d’Oreilles sustained a loss of only one man; who, however, survived the battle four months, and had the happiness of receiving baptism the day before his death.

{294} In 1842, four Pends-d’Oreilles and a Pointed Heart were met and immediately attacked by a party of Black-Feet. At the first onset, the Black-Feet had to deplore the loss of their chief. Aroused by the noise of the musketry, the camp of the Pends-d’Oreilles rushed to the assistance of their companions, and without losing a single man, completely routed the enemy. Their escape is the more remarkable, as rushing into the entrenchments of the Black-Feet, they received a volley of shot poured in upon them by the enemy.

The Flat-Heads were again attacked, during the winter hunt of 1845, by a party of the Banax, which, though outnumbering them nearly three times, they soon put to flight, with the loss of three of the Banax party. The Flat-Heads acknowledge that the Banax are the bravest of their enemies; yet this did not deter them, though but seven in number, from fighting a whole village of the latter, that had rashly violated the rights of hospitality.

During the summer hunt of the same year, the united camp of Flat-Heads and Pends-d’Oreilles, when threatened, hesitated not a moment to engage with a band of Black-Feet four times their number. The latter, fearing the “medicine {295} of the Black-gowns,” skulked around their enemies, avoiding an open fight. The former perceiving this, pretended flight, in order to draw the Black-Feet into the open plain: the snare succeeded; and the Flat-Heads and Pends-d’Oreilles suddenly wheeling, attacked and repulsed them with considerable loss, driving the enemy before them in hot pursuit, as they would a herd of buffaloes. Twenty-three Black-Feet warriors lay dead on the field, after the engagement, while the Pends-d’Oreilles lost but three, and the Flat-Heads only one.

I shall close these sketches of Indian warfare, so remarkably evincing, as they do, the special protection of Heaven, with an account of an engagement which, as it was the occasion of my first interview with the Black-Feet, and by its consequence contributed much towards my favourable reception among them, will not, I trust, prove entirely devoid of interest, if given a little more in detail.

In 1846, while engaged in one of these hunting excursions, the camp of the Flat-Heads was reinforced by thirty lodges of the Nez-percés, and a dozen lodges of the Black-Feet at their own solicitation. The Flat-Heads encamped in the neighbourhood of the Crows,[304] purposely to renew {296} the terms of peace, if the latter felt so disposed. The Crows, perceiving in the united camp, the Nez-Percés and Black-Feet, with whom they were at war, and knowing their own superiority both in numbers and bodily strength, (they are the most robust of the Indian tribes) rushed into it like a torrent, evidently more anxious to provoke a contest than to make overtures of peace. The calm remonstrances of the Flat-Heads, and the wise admonitions of their own chief, were lost upon the now almost infuriated mutinous band of the Crows.

If the threatened outbreak had occurred at that moment, it is probable that the whole united camp would have been massacred in the hand-fight, for which evidently the Crows came prepared, with loaded guns and other destructive weapons, while the Flat-Heads and the others were totally unprovided. At this critical juncture, fortunately, indeed I may say providentially, my interpreter Gabriel, and a Pend-d’Oreille named Charles, forced their way breathless into the disordered camp, and announced the arrival of the _Black-gown_ who had visited them four years ago. The alarming scene they witnessed was indeed what they had expected for as we travelled to overtake the Flat-Head {297} camp at the place designed for their interview with the Crows, we perceived from the marks of their daily encampments, that some Black-Feet and Pends-d’Oreilles were with the Flat-Heads; we accordingly feared a collision would result from the interview. I therefore despatched with all possible speed, Gabriel and Charles, to announce my arrival. Well did they execute the commission—they rode almost at full gallop during a whole day and night, performing in this short period a journey which occupied the camp fourteen days. This intelligence roused the Crow chiefs to an energetic exercise of their authority. They now seized the first missiles at hand, and enforced the weight of their arguments upon their mutinous subjects, as long as there was left in the united camp the back of a Crow on which to inflict punishment. This forced separation, though it may have checked the present ebullition, could not be of long duration. It needed but a spark to rekindle their hostile dispositions into open war. The next day, as if to provoke a rupture, the disaffected Crows stole thirty horses from the Flat-Heads. Two innocent persons were unfortunately charged with the crime, and punished. The mistake being discovered, the _amende honorable_ was {298} made, but to no purpose. The Flat-Heads, aware of their dangerous position, employed the interval in fortifying their camp, stationing their women and children in a place of safety, and arming themselves for the contest. An immense cloud of dust in the neighborhood of the Crow camp at ten o’clock, announced the expected attack. On they came, with the impetuosity of an avalanche, until within musket shot of the advanced guard of the allied camp, who had just risen to their feet to listen to a few words addressed them by their chief, Stiettietlotso, and to meet the foe. “My friends,” said Moses, (the name I gave him in baptism) “if it be the will of God, we shall conquer—if it be not his will, let us humbly submit to whatever it shall please his goodness to send us. Some of us must expect to fall in this contest: if there be any one here unprepared to die, let him retire; in the meanwhile let us constantly keep Him in mind.” He had scarcely finished speaking, when the fire of the enemy was returned by his band, with such terrible effect as to make them shift their mode of attack into another, extremely fatiguing to their horses. After the battle had raged for some time in this way, Victor, the grand chief of the Flat-Heads,[305] {299} perceiving the embarrassed position of the enemy, cried out: “Now, my men, mount your best horses, and charge them.” The manœuvre was successful. The Crows fled in great disorder, the Flat-Heads abandoning the pursuit only at sun-down, when they had driven the enemy two miles from their camp.

Fourteen warriors of the Crows fell in the engagement, and nine were severely wounded, as we subsequently learned from three Black-Feet prisoners, who availed themselves of their capturers’ defeat to recover their liberty. On the part of the allied camp, only one was killed, the son of a Nez-Percé chief, who fell by the hand of a Crow chief, in so cowardly a manner, that the indignation of the allied camp was at once raised into immediate action—it was in fact, the first shot fired and the first blood drawn on either side; the boy was yet quite a child. Besides this loss, though the engagement lasted for several hours, only three were wounded, two of them so slightly that by application of the remedies I brought with me, they recovered in a short time; the third died a few days after my arrival in the camp.

This defeat was the more mortifying to the Crows, as they had been continually boasting {300} of their superior prowess in war, and taunting their enemies with the most insulting, opprobrious epithets. They had besides, forcibly and most unjustly drawn on the engagement.

Indeed, I look upon the miraculous escape of our Christian warriors, in this fierce contest, as further evidence of the peculiar protection of Heaven; especially when I consider the numerous instances of individual bravery, perhaps I should say reckless daring, displayed on the part of the allied camp. The son of a Flat-Head chief named Raphael, quite a youth, burning to engage in the contest, requested his father to let him have his best horse. To this the father reluctantly consented, as the boy had been rather weak from sickness. When mounted, off he bounded like an arrow from the bow, and the superior mettle of his steed soon brought him close upon the heels of a large Crow chief, who, turning his head round to notice his pursuer, pulled up his horse to punish the temerity of the boy, at the same time bending to escape the arrow then levelled at him. The boy must have shot the arrow with enormous force, for it entered under the lower left rib, the barb passing out under the right shoulder, leaving nothing but the feathers to be seen where it entered. {301} The chief fell dead. In an instant a volley was poured in upon the boy—his horse fell perfectly riddled, with the rider under him.—He was stunned by the fall, and lay to all appearance dead. According to the custom of the Indians, of inflicting a heavy blow upon the dead body of their enemy, he received while in this position, a severe stroke from each individual of the several bands of Crows that passed him.—He was taken up half dead, by his own tribe, when they passed in pursuit of the enemy. The ardour and impetuosity of the young man belonging to the Flat-Head camp amazed the oldest warriors present, and formed the theme of universal admiration, as well as the dread of their enemies. Even the women of the Flat-Heads mingled in the fray. One, the mother of seven children, conducted her own sons into the battlefield. Having perceived that the horse of her eldest son was breaking down in a single combat with a Crow, she threw herself between the combatants, and with a knife put the Crow to flight. Another, a young woman perceiving that the quivers of her party were nearly exhausted, coolly collected, amidst a shower of arrows, those that lay scattered around her, and brought them to replenish the {302} nearly exhausted store. The celebrated Mary Quille, already distinguished in numerous battles, pursued, with axe in hand, a Crow, and having failed to come up with him, returned, saying: “I thought that these great talkers were men. I was mistaken: it is not worth while even for women to attempt to chase them.”

The little party of Black-Feet, animated by a spirit of revenge, for the loss of half their tribe, massacred the preceding year by the Crows, and probably influenced by a feeling of their safety while they fought in company with the Flat-Head Christians, did signal service in the combat.

In the meantime, Gabriel and Charles, fearing the threatened outbreak, immediately started back to meet me and hasten my arrival, my presence being considered necessary to prevent the effusion of blood. I arrived at the Flat-Head camp the day after the battle. I found everything ready to repel a second attack, should that be attempted. I immediately sent an express to the Crows, to announce my arrival, and at the same time, to convey to them the great desire I had to see them, especially for the purpose of effecting a reconciliation between the {303} contending parties. But it appeared that after having buried their dead, they retreated precipitately; so that no account of their destination could be had. My express told me that there must have been excessive grief in the camp of the Crows, as the usual marks of it could be traced in every direction, such as the dissevered joints of fingers, and the numerous stains of blood, caused by the wounds which the parents of the deceased inflict upon themselves on such occasions.

Shortly after my arrival, the Black-Feet came in a body to my lodge, to express in a manner truly eloquent, their admiration of the Flat-Heads, with whom in future they desired to live on terms of the closest friendship. “To their prayers,” said they, “must this extraordinary victory be attributed. While the battle lasted, we saw their old men, their women, and children, on their knees, imploring the aid of Heaven; the Flat-Heads did not lose a single man—one only fell, a young Nez-Percé, and another mortally wounded. But the Nez-Percés did not pray. We prayed morning and evening with the Flat-Heads, and heard the instructions of the chiefs.” They then begged of me in their own affecting way, to take pity on them and be {304} charitable to them: they now determined to hear the words of the Great Manitou of the whites, and to follow the course which the Redeemer had marked out on earth. Having addressed them on the nature of the life they had proposed to adopt, they all without exception presented their children for baptism, to the number of eighty.

(See Letter 24)]

The day after this sacred ceremony, they called on me, requesting to be allowed to express in their own way, the excess of joy which they felt on account of this twofold victory. On returning from the late field of battle, the warriors, at the head of whom was a young chief, chanted songs of triumph, accompanied with the beating of drums; at each beat, they sent forth a wild and piercing shout; then followed the song, and so on alternately;—wild as the music was, it was not without harmony. It continued thus, during almost the whole of our route. We marched along the right bank of the Yellow-Stone River, having on our left a chain of mountains resembling those old portals to which history has given the name of “ancient chivalry.”[306] We had scarcely arrived at the encampment, when the Black-Feet commenced, under the shade of a beautiful cluster of pines, their {305} arrangements for a dance, insisting, at the same time, upon showing the Black-gowns how highly they valued their presence among them, and how gratified they would be to have them witness this display. There was, indeed, nothing in it that could give occasion to offended modesty to turn aside and blush. I need not tell you it was not the polka, the waltz, or anything resembling the dances of modern civilized life. The women alone figure in it, old and young; from the youngest child capable of walking, to the oldest matron present. Among them I have seen several old women upwards of eighty years, whose feeble limbs required the aid of a staff in their movements through the dance. Almost all appeared in the best costume of the warriors, which, however, was worn over their own dress, a sort of tunic they always wear, and which contributed also not a little to the modesty of their appearance. Some carried the arms that had done most execution in battle, but the greater part held a green bough in the hand. In proportion as the dresses increase in singularity, the colors in variety, and the jingling of the bells in sound, in the same degree is the effect upon the rude spectator heightened. The whole figure is surmounted by {306} a casket of plumes, which by the regular movements of the individual is made to harmonize with the song, and seems to add much gracefulness to the whole scene. To lose nothing of so grand a spectacle, the Indians mount their horses, or climb the neighboring trees. The dance itself consists of a little jump, more or less lively, according to the beat of the drum. This is beaten only by the men, and all unite in the song. To break the monotony, or lend some new interest to the scene, occasionally a sudden, piercing scream is added. If the dance languishes, haranguers and those most skilful in grimaces, come to its aid. As in jumping the dancers tend towards a common centre, it often happens that the ranks become too close, then they fall back in good order to form a large circle, and commence anew in better style.

After the dance, followed the presentation of the calumet. It is borne by the wife of the chief, accompanied by two other women, on the breast of one of whom rests the head of the pipe, and upon that of the other, the stem handsomely adorned with feathers. The most distinguished personage of the nation precedes the calumet bearers, and conducts them around the circle of dancers. The object, probably of the {307} last part of the ceremony, the termination of the rejoicings, is to indicate, that the best fruit of the victory they celebrate is the peace which follows. To establish this peace upon a better foundation, is a thought constantly uppermost in my mind. May God grant that our efforts to plant the crop of peace among these wild children of the forest, be not unavailing; I earnestly recommend these poor souls to the prayers of the faithful.

Having thus, more fully perhaps than the limits of a single letter would seem to justify, redeemed the promise given in my last, of recounting some of the advantages, spiritual and temporal, which the Flat-Heads enjoy, it may now be proper to resume the course of events up to the present date. On the 16th of August, we left St. Mary’s by a mountain gap, called the “Devil’s gate,” a name which it has probably received from the fact of its forming the principal entrance of the marauding parties of the Black-Feet.[307] We encamped the first night, at the foot of the Black-Foot forks. Innumerable rivulets, and several beautiful lakes contribute largely to this river. Towards its head, to the north-east, there is an easy pass for cars and wagons.[308] The valley we ascended, is watered {308} by a beautiful stream called the Cart River. It was through this valley we wound our way in former days, with all our baggage, to the spot where St. Mary’s now stands.[309] We crossed the mountains in the vicinity of the Arrowstone fork, another easy pass, and descended a tributary of the Jefferson as far as its outlet, through rather a wild, broken, and mountainous country, with here and there an extensive, open plain, the ordinary resort of innumerable herds of buffalo.[310] The seventh day found us encamped in the immense plain through which the forks of the Missouri diverge, ascending to the source at the very top of the main chain of the Rocky Mountains.[311] In travelling through these wilds, great care is to be had in order to avoid the sudden attack of some of those straggling war-parties that infest this neighborhood purposely to search for scalps, plunder, and the fame of some daring exploit. We halted every evening for a few hours, to take a bite, as the trapper would say, and to give some food and rest to our animals. When it was quite dark, we would kindle a brisk fire as if to last until morning; then under cover of the night, proceed on our journey for about ten miles, to some unsuspected place, thus eluding {309} our enemies, should any have followed in our track, or be lurking in the neighborhood, awaiting the midnight hour to execute their murderous designs. From the three forks we went easterly, crossing by an easy pass the mountain chain which separates the head waters of the Missouri from the Yellow-Stone River, a distance of about forty miles.[312] We followed in the track of the Flat-Head camp for several days, when I sent Gabriel, my interpreter, with a Pend-d’Oreille Indian in advance to discover what direction the camp had taken, and to bring back speedy news regarding their movements; and also to learn the dispositions of the Crows, whom I designed to visit. Four days later I was met by a few Flat-Heads on their way to find me, when I was apprised of the treachery of the Crows, and the severe chastisement they had so deservedly received. I travelled the whole of that night, and arrived next day in the allied camp, as I have already informed you. Having failed to obtain the desired interview with the Crows, our attention will be now turned towards the Black-Feet, with whose favorable disposition to receive the gospel you are already acquainted. The result of this determination will form the subject of my next {310} letter. I recommend myself to God in your prayers.

I remain, with sentiments of profound respect and esteem, reverend, dear father, your very humble servant and brother in Christ,

_P. J. De Smet, S. J._

No. XXIV

A. M. D. G.

St. Louis University, January 1st, 1847.

VERY REV. AND DEAR FATHER PROVINCIAL,—You are already acquainted with our determination to accompany the Black-Feet in returning to their country. In the sequel of this letter you will learn, with pleasure, how far Almighty God has blessed our humble efforts in carrying this resolution into effect. After the battle, described in my letter from the Yellow-Stone camp, the Crows, it appears, fled to the Wind River Mountains, determined, however, to avenge themselves on the Black-Feet, whom they now designed to follow into their own country.[313] The latter, probably through fear of this assault, resolved to remain with the Flat-Head camp, until it reached the head waters of the Muscle-shell River. In leaving the Yellow-Stone our direction lay towards the north, {312} through a broken and undulating, dry and woodless country, destitute of any water fit to drink—stagnant pools of brackish water being the only kind found here to satiate the thirst.[314] Only a few straggling bulls were seen or killed, scarcely sufficient, indeed, to supply the wants of our numerous camp. The great variety of matter incidental to this journey with the united Indian camp, will appear, perhaps, more satisfactory if given in the same order in which it was entered in my diary; I therefore present you with an extract from it:—

8th Sept., 1846. The elements of discord existing between the Nez-Percés and Black-Feet, there is every appearance of an open rupture. The Nez-Percés being evidently in the wrong, the Flat-Heads, following our example, endeavor to convince them of the impropriety of their conduct; but to no purpose, the principal men among them refusing, for the second time, to smoke the calumet of peace.

9th. Towards night a touching incident occurred in our lodge. A Nez-Percé chief, who declares himself our friend, entered, accompanied by three Black-Feet, a warrior, an interpreter, and a young man about twenty years of age. This youth, when about one year old, lost {313} both his parents; his mother, a captive among the Black-Feet, died the first days of her captivity; his father, whose country is far distant from the Black-Feet, is altogether lost to him. The poor orphan became the adopted child of a Black-Foot woman, who brought him up as she would her own offspring. The adopted son grew up, imbibing all the notions and customs of his new friends, knowing no other relations than those around him. To-day, the woman whom he believed to be his real mother, declared to him that she was not; and that his father, whom he had not seen since he was one year old, was now sitting beside him. “Who is my father?” he anxiously enquired. “There,” said the woman, pointing to the Nez-Percé chief, who entered the lodge with him. The doubts of the father were soon removed, as he hastily stripped the youth’s garments from his back, and there discovered the mark of a burn received in the parental lodge while yet an infant. The sudden burst of feeling elicited from these children of nature at this unexpected meeting, can be better imagined than described. The chief has no grown children, he is therefore the more eloquent in endeavoring to persuade his son to return to his native country, presenting him, at {314} the same time, with one of the best and most beautiful of his steeds. I joined to the entreaties of the father, the strongest motives I could urge. The son, whose heart is divided between nature and grace, begged to be allowed to bid farewell to the companions and friends of his youth, who were now absent—he could not, he declared, thus abruptly leave her who, with motherly care and anxiety, had watched over him so many years, and whom he had always so tenderly loved, and looked upon as his mother. “Now that the Black-gowns are with us,” he said, “I desire to be of the happy number of those who are about to introduce them to my friends, and to listen to the words of the Great Spirit, whom they have come to announce. After that, but not before, shall I follow my father.”

10th. The Nez-Percés announce their determination of leaving the united camp. The Flat-Heads, who dread more the presence of a friend capable of injuring their souls, than that of an enemy who can only hurt the body, are excessively rejoiced at this announcement. The Black-Feet also are highly pleased to see them go. The separation took place about 8 o’clock; but they had gone only a short distance from the {315} camp, when, fearing an attack from the Crows, they rejoined the main body, determined to remain as long as the great hunt shall last. To avoid the outbreak, evidently threatened by the ill-will of the Nez-Percé, the Black-Feet have resolved to leave the camp on the morrow. This day I baptized a Nez-Percé, who had been shot in the late battle with the Crows—he cannot survive much longer.

11th. Farewell to the Flat-Heads. All came to shake hands with us, the grief of their hearts was depicted in their countenances; we all perceived how deeply they felt the separation. A great number of their cavaliers accompany us for a considerable distance; six go as far as our encampment, not less than twenty-five miles.

Our course lay through an extensive level plain, at the very base of the Muscle-shell mountains.[315] These rise abruptly from the plain around, resembling broken, elevated islands in the midst of the ocean, and their tops tufted with a heavy growth of cedar and pine. While admiring the singular appearance of the scenery, my attention is called off to a very distressing accident. An old Indian is seen falling from his horse, receiving in the fall a severe wound between his eyes; he remains senseless, all efforts {316} to revive him are fruitless. It was the old Black-Foot chief, NICHOLAS, whom I baptized five years ago; he acted, ever since, the part of a most effective missionary, in preparing the way for the introduction of the gospel among his tribe.[316] To-day he entered what he called his own country, chanting hymns of praise and thanksgiving in the happy anticipation of soon presenting us to his brethren. He dies! not even a sigh escapes him. Oh, how profound are the designs of God. Happily he leaves a son worthy of so excellent a sire. His attachment to religion equals that of his father. Having resided several years among the Flat-Heads, he has acquired a perfect knowledge of their language—acting in the capacity of interpreter, he has already rendered me considerable assistance. Notwithstanding his great grief, he performs the last sad offices near the tomb of his father with the composure and firmness of a Christian. It is customary among the Black-Feet to express their grief by wailings and lacerations of the body, calculated only to afflict those around, though intended by them as a mark of respect towards the lamented dead. The son of NICHOLAS, himself a chief and a great brave, knowing the Christian practice, {317} passes the night in prayer, with his wife and children, near the funeral couch of his father. His friends and brother, Pegans[317] (pagan in name and in fact), would now and then gather around him, kneeling beside the mourner, pour forth, Christian-like, many a pious ejaculation on behalf of their deceased chieftain. The remains of the venerable chief were placed in the grave by the hands of his own son, and over his tomb the emblem of salvation was raised—the cross of the Saviour, whose words were now for the first time announced to the lonely tribes of this long-benighted wilderness. At the very moment the last prayers of the funeral service were uttered, “May he rest in peace,” a busy stir breaks the death-like silence of the surrounding crowd of Indians. A Flat-Head approached in full gallop, announcing the pleasing intelligence that two Black-Feet had reached their camp, and informed them that the tribe of NICHOLAS was within two days march of us.

(See Letter 2nd)]

12th. The very evening of the day on which NICHOLAS was interred, immense herds of buffalo are seen in the neighborhood of the camp. All are preparing for the chase—hunters throwing the lasso over their buffalo horses, already prancing and capering for a race—all ready to {318} start; but before they separate, they halt for a moment, and, in imitation of the Flat-Heads, all are seen on their knees to beg of Almighty God their daily bread; when again mounted, off they bound at full speed, each for one, two, or three fat cows, according to the strength of his favorite steed. The supper was abundant in every lodge, regiments of steaks were paraded before all the fires. My fire was encircled with tongues, or other dainty dishes reserved for the Black-gown; and all who visited our lodge were of course invited to partake of the superabundant supply. Among my visitors, one in particular distinguished himself by his originality and good sense—his words were accompanied with expressive signs, which rendered his conversation very agreeable; he related to me what he observed while in the Flat-Head camp:—“When we first arrived,” said he, “we had abundance of provisions with us, while the Flat-Heads and Nez-Percés were fasting; we were visited, and all partook of what we had. The Flat-Head differed from the Nez-Percés; the former prayed before he ate, the latter did not. On the Lord’s-day, the Flat-Heads remained quiet in the lodges, they frequently prayed, and spoke to us words of the Great Spirit to make us good; but {319} the Nez-Percés, painted, and proud of their feathers, were seen going here and there, more for evil than good, without reserve, before our young people. But then came the battle with the Crows, and the Nez-Percés, though the least brave of us all, and the least exposed, have had to weep over the loss of one of their men, and another is dying of his wounds. This made me believe the words I had heard the Flat-Head say, ‘that the Great Spirit is good to the good, but that he can find the wicked at pleasure to punish them as they may deserve.’”

The wonderful success of the Flat-Heads in the different wars they have been compelled to wage, has confirmed their enemies in the persuasion entertained for some years, that the medicine of the Black-gowns is stronger than their own. Two Indians of the Pegan camp have just arrived, apprising us of their approach.

13th. Sunday.—We are obliged to move camp;—every dry stick had been burned where we passed the night, and the rain has rendered the only other substitute for fuel, buffalo dung, unfit for use;—the rain which was falling as we travelled, changed into sleet and hail. After a long day’s march we encamp for the night, in a beautiful cotton grove, on the margin of the Judith river.[318]

(See Letter 3rd)]

{320} The bad weather prevented the re-union of the two camps; it will be so much the more remarkable, as to-morrow will be the feast of the Exaltation of the Cross. The chief enquires, if it would please us to see the Black-Feet manifest their joy in their own way, that is, by painting, singing and dancing; the answer was: “Do the best you can to show your friends that you are pleased.” We learn by an express, just arrived, that the BIG LAKE, the great chief of the Pegans, harangued his people, exhorting them to behave orderly, and to listen with attention to all that the Fathers would say to them. He is accompanied by the great Tail-Bearer, a kind of orator, or aid-de-camp to the chief. His tail, composed of buffalo and horse-hair, is about seven or eight feet long, and instead of wearing it behind, according to the usual fashion, it is fastened above his forehead, and there formed into a spiral coil, resembling a rhinoceros’ horn. Such a tail, among the Black-Feet, is a mark of great distinction and bravery—in all probability, the longer the tail, the braver the person.

14th. An agreeable disappointment. The Flat-Head camp, from which we separated four days ago, is only about ten miles from us. They sent an invitation to the Big Lake, desiring, at the same time, to trade with him on friendly {321} terms. Opinions are divided among the people of the Big Lake. The chief is for postponing the trade until the meeting with the Black-gowns takes place; the Tail-Bearer gives the preference to trade. The chief’s voice prevails. An Indian from the camp arrives about ten o’clock, to herald their approach; all the horses are immediately saddled, and the two Black-gowns, at the head of a numerous band of cavaliers, forming one extensive line, in single file, proceed through a beautiful open plain, the air resounding with songs of triumphal joy. We are soon in sight of each other—a loud discharge from all the guns was the signal to dismount, when the Big-Lake and Tail-Bearer, followed by the whole tribe, walked up to give us a warm and affectionate shake of the hand. Smoking came next; and after the friendly pipe had passed from mouth to mouth, and had made several rounds, they communicate to each other the news since parting. I made to them my preparatory address, to dispose their minds and hearts to listen with attention to the word of God. To this appeal they responded with a loud and cheerful expression of the satisfaction they felt in listening to the Black-gown. We had scarcely introduced our new friends into the {322} camp, before the Flat-Heads and Nez-Percés were seen approaching. Their meeting was still more joyful and cordial than the one we had just witnessed among the people of the Big-Lake. This is not astonishing, when you know them; the savage is naturally reserved towards men he does not know. The candid, open ways of acting which distinguish our neophytes soon communicate themselves to the Black-Feet, and before the sun went down, Black-Feet, Flat-Heads, young and old, all show equal pleasure to find us, on such an occasion, in the midst of them.

After evening prayers were said in the Black-Foot and Flat-Head languages, I addressed to them a short discourse on the happy re-union and peaceful disposition that now existed between the two nations. What a pleasing sight! What a consoling triumph for religion, to behold those warriors, whose deep-scarred faces told of the many bloody battles they had had together,—who could never meet before but with feelings of deadly enmity, thirsting for each other’s blood,—now bending the knee before their common Father in prayer, as with one heart, and listening with delight to the words of the peaceful Redeemer. The chiefs and the principal {323} men of both nations passed the evening in my lodge. VICTOR, the great Flat-Head chief, gains the good-will of all—charms everybody by the suavity and dignified simplicity of his manners. He relates some of his exploits, not indeed to appear conspicuous, as is evident from the modest and simple way in which he speaks, but to make them fully sensible of the protection which the Great Spirit extends to those who are devoted to His holy cause. The Black-Feet who were engaged in the late battle with the Crows, confirm the statements of Victor, and recount many edifying circumstances which they had witnessed in the Flat-Head camp. The making of the sign of the cross was highly extolled, as a certain sign of victory to those who had already given their hearts to the true God. It is truly to-day the Exaltation of the Holy Cross.

15th. The Octave of the Nativity of the Blessed Virgin. The new disciples of the cross assist at a solemn Mass, sung in the open plain, under the canopy of green boughs, to beg for the blessings of God upon this wilderness and its wandering tribes, and unite them in the bond of peace. Flat-Heads, Nez-Percés, Pegans, Blood Indians, Gros-Ventres and Black-Feet,[319] numbering {324} about two thousand, all surround the altar of the living God, on which “the clean oblation is offered,” in their behalf. It is a thing unheard of, that among so many different savage nations, hitherto so inimical to one another, unanimity and joy, such as we now witness, should exist,—it appears as if their ancient deadly feuds had been long since buried in oblivion; and this is the more remarkable in an Indian who, it is well known, cherishes feelings of revenge for many years. How long will this last? May Heaven strengthen their present good-will, and grant them perseverance. Mention is already made of baptizing all the Pegan children, but the ceremony is postponed on account of the general rejoicing, and the affairs of business that now occupy the camp.

16th. The engaging simplicity and cordiality of the Flat-Head chiefs have gained them the affections of all the principal men of the Black-Feet tribe,—conduct the more remarkable, when contrasted with the turbulent disposition of the Nez-Percés, who are kept in check only by the presence of the Flat-Heads. At this second separation, they came again to renew their affection towards us. The Flat-Head chiefs remain last in the camp to see everything pass off {325} orderly and amicably. In the evening the Black-Feet assemble around our fire, where the first canticle is composed in their language; the subject of the composition is the consecration of their persons to the “Supreme Ruler of all things.” Apistotokie Nina, Pikanniai tokanakos akos pemmoki tzagkoma Achziewa ziekamolos.

17th. Nothing very remarkable took place. We received the visit of a war party of Blood Indians, the most cruel among the Black-Feet. From them we learn that their tribe will be delighted to receive a visit from us,—that our persons are considered sacred among them,—that we need apprehend no danger, and, to remove all uneasiness on this head, that sixty of their children had already received baptism at the hands of a Black-gown,[320] whom they met on the _Sascatshawin_, and that these children constantly wear the crosses and medals which the Black-gown gave them.

18th. News in great variety. Two Gros-Ventres have been killed by the Crows. Seven families of Pegans have been followed by a numerous band of Crees, and have probably been destroyed. A chief, just arrived, informs us that Black-Feet of different tribes are assembling in the neighborhood of Fort Lewis to receive {326} their annual supplies, and that the traders who bring up the goods are distant only three days’ journey, with three large canoes (Mackinaw boats).[321] About two o’clock in the afternoon the camp prepares for another great hunt.

19th. Baptism was this day conferred on upwards of one hundred children and two old men, with all the usual ceremonies. To enter into a full description of these, calculated, as they are, to leave a deep and lasting impression upon the minds of all present, would be but a repetition of what has been already stated in my former letters on the like occasions.

20th. Arrival of a great war party of Blood Indians. They are returning from an expedition against the Crows, having carried off twenty-seven horses belonging to the latter. The leaders of this party, one a son, the other a brother of the great chief, exhibit towards us particular marks of friendship. The elder, who worshiped the sun and moon, has long since ceased to invoke these deities—he confirms the statement of the other party, that we shall meet with a hearty welcome among his tribe. The Black-Feet nation consists of about fourteen thousand souls, divided into six tribes, to wit: the _Pegans_, the _Surcees_, the _Blood Indians_, the _Gros-Ventres_ {327} (descendants of the Rapahos), the Black-Feet (proper), and the _Little Robes_.[322] These last were almost entirely destroyed in 1845.

21st. A feast is given in my lodge to the new-comers. It is preceded by the baptism of a Pegan, who had been an old chief, but who, on account of age, resigned the dignity of his title in favor of his brother. He possesses the gift of speech in an eminent degree. He is daily here, repeating and commenting on the instructions given by us. He exercises over his flock a very happy influence, and it is, doubtless, owing to his exertions that the Pegans are the first among the Black-Feet tribe to manifest favorable dispositions, and they will probably be the first also to embrace and put in practice the saving truths of Christianity. He presents, in his own person, a rare exception among his people, and indeed the only instance I have met with in my intercourse with the Indians, especially in one of his age—of an Indian having lived with one and the same wife, and with her also in perfect peace and harmony. He received in baptism the united name of IGNATIUS XAVIER, the medal having that impress—which he constantly wears, to remind him of the virtues which distinguish those saints. Let us hope {328} that the first graces bestowed on this tribe may soon produce fruits of salvation to all.

22d. A day of great rejoicing—a dance. All the Indian fineries are produced, all the war-caps, adorned with eagle feathers, figure in the dance—a thousand voices join in the song—the rejoicing prolonged till evening. The common prayers have all been translated—already several know what is to be believed. May the practice of good soon take deep root in their hearts. SATA, our interpreter, acts the part of an Apostle[323]—after each interpretation, he resumes his discourse, and speaking from the abundance of his heart, produces a powerful effect upon his audience. The word _Sata_ does not differ in signification from _Satan_, and as the Indian generally receives his name from the natural disposition he manifests, we may safely conclude, when such a name is given to a Black-Foot, that the grace of God has operated most powerfully in converting this savage to what he is at present.

23d. Nothing remarkable happened, except a trial given to faith of the new catechumens. A theft of two horses was committed in the camp by a stranger, residing among the Flat-Heads. Some individuals from the western side of the {329} mountains, occasionally forget what they should be; but a few isolated misdeeds, highly disapproved of by the entire nation, show to the best advantage the good spirit that animates the great mass of them. The critical position of the robber serves in some degree as an extenuation of his guilt. He had advanced a considerable distance from the Flat-Head camp, on his way to join us about the time we should reach the Black-Foot Indians; when he was given to understand that his life was in great danger from the war parties prowling in the rear. The poor fellow did not feel much inclined to meet death in this way, and his meagre horse not being very well able to avoid the meeting, _proprio motu_ he left his, in exchange for two other horses, fully equal to the task of sweeping him past the danger. These horses will, however, be returned to the owner. This is not the first instance of restitution among the Indians.

Sept. 24th. The missionaries, accompanied by a great number of Indians, precede the camp on its way to Fort Lewis, now only a few miles off. I am accosted by a little Pegan chief, who invites me to smoke. He tells me that he has come to the determination of settling at the Fort an unfortunate personal difficulty between himself {330} and another chief of the Blood Indian tribe. “I am going to meet,” said he, “my mortal enemy, a Blood Indian chieftain, renowned for his courage, but much more for his wicked heart. He treacherously murdered a Nez-Percé, while under my protection. I should be dishonored forever if I did not avenge this shameful act, and wash the stain from my nation in his blood. I shot the murderer in his own lodge—he did not die—his wound is healed—he awaits my arrival, resolved to kill me. I dread him not, for I also am a chief. I have heard your words, and other feelings have crept over my heart. Black-gown, hear what I am about to do: I will present to him the best horse of my band to cover his wound; if he accepts it, well and good, if not, I must kill him.” I offered myself as a mediator between them, before any steps should be taken, and promised him a favorable issue, according to the conviction of my own heart; for, as I had never witnessed the spilling of one drop of human blood, I felt assured that Almighty God would spare me the painful sight on the present occasion. We continue our route. The little chief and his Pegan friends prepare their arrows and load their guns. When in sight of the Fort, two {331} Black-Feet came running up towards us, to tell the little chief that if he approached any further, or any of his people, their lives would be in danger; and they returned as they came, running to announce the arrival of the Black-gowns. The bell of the Fort is sending forth a solemn peal, to honor, as it subsequently appeared, the arrival of the Black-gowns—a mark of respect generally paid to a priest by its inmates, who are chiefly French Canadians and Spaniards. Heedless of the admonition we had received, we proceeded to the Fort in full gallop. The gates were thrown open. We received a hearty welcome from every white man in the Fort; the bourgeois being absent, soon returned, to add by their kindness and politeness to the warm reception we had already received at the hands of their tenants.[324] The first compliments over, two horses were saddled for Father Point and myself, when we went over to an island formed by the waters of the Missouri, where the murderer and his band were encamped. The great neatness in the lodge of the latter, to whom I had already sent word, showed that it was prepared for our reception. We entered first, followed by our Pegan friends; then came the Blood Indians, and last of all the murderous {332} chief, with a countenance far from serene—savage vengeance visibly lurking in his breast. He shook hands only with the Black-gowns, and sat down silent and surly. I explained to him the object of my visit, and pleaded strongly for a reconciliation, declaring, at the same time, that I would not leave his lodge until I should see them reconciled. He listened with much attention, made a very appropriate reply, and in finishing, he exclaimed: “all is forgiven and forgotten. How could my heart remain angry whilst I listened to thy words?” Confidence was quickly restored in the assembly, and his short but eloquent reply showed that there was eloquence everywhere when the heart speaks. The little chief who had first spoken of reconciliation ended his remarks by an action that was really moving; stepping up to the man who had been his mortal enemy, he tenderly embraced him, and then, in addition to other gifts, presented him with a beautifully-painted robe, wrought in porcupine. The calumet of peace was cheerfully lighted, and passed around several times. Conversation became animated and friendly, and each one left the council-house with a light and glad heart, more easily felt than described. The chiefs who were present on this {333} occasion were: _Amakzikinne_, or the Big Lake; _Onistaistamik_, or White Bull; _Masléistamik_, or Bull-Crow; _Aiketzo_, or Grande roulette; _Sata_, or the wicked; _Akaniaki_, or the man who was beaten.