USA > Idaho > A history of Indian missions on the Pacific coast : Oregon, Washington and Idaho > Part 6
USA > Oregon > A history of Indian missions on the Pacific coast : Oregon, Washington and Idaho > Part 6
USA > Washington > A history of Indian missions on the Pacific coast : Oregon, Washington and Idaho > Part 6
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" Upon my advent . there were many slaves, who had been taken as captives in war, or purchased from other tribes of Indians. The first thing I did was to issue a general emancipation proclamation, and set them at liberty. This was an extremely unpopular movement at the time. . . . I required all my employees to attend public worship, and to
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take a part in religious exercises. Progress for some time was very slow and discouraging, and many times I was disposed to abandon the work, and certainly should have done so if it had not been for your remonstrances against it, ¿ and encouragement to go on, whenever I would mention the subject to you; and also Father Brunot, who paid us a visit as Inspector of Agencies, at a time I had fully concluded to resign my position. He spoke words of en- couragement and comfort to me when I felt the most despondent. I was all the time sup- ported and encouraged by the counsels of my wife, who was quietly and gently, but effect- ively, laboring with the women, and endeavor- ing to elevate them.
" Perhaps right here was the commencement. and the first fruit of our missionary labor. A few Indian women were the first to become in- terested in the work of civilization and christ- ianity. Then a few of the men came in and the work was begun. Growing until the 'little leaven has almost leavened the whole lump.' For a long time converts to religion were con- fined to the old men and women, but for the last two years our accessions have been of the young men and the young women, those who have been educated in our school, not one of whom there is, that has arrived at the years of
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On the Pacific Coast.
discretion, that is not now an active, earnest and zealous professing christian ; and many of the heretofore wildest and unpromising of the Warm Spring tribe have made a public pro- fession of religion, and are leading the most exemplary and christian-like lives.
" At our communion about two years since, there were upwards of 70, who were members in good standing of the United Presbyterian Church, and since that time, 74 of the most in- fluential and intelligent, who had heretofore not united with the church, have come forward and made public declaration of their faith in God and a Redeemer, and who are active and zealous participants in our religious exercises. And let me here observe that in all those who have made a profession there is not one instance of a relapse, or one subject of church discipline or censure. They give more evidence of sin- cerity in their profession than any people I have ever seen. The church membership would have been more than double what it now is, could we have had an ordained minister of the Gospel of the denomination to which this Agency has been assigned, to admit them, there having been no church communion, as I have stated, for nearly two years. I have been ably assisted by my clerk, Cyrus H. Walker, a licentiate of the Congregational Church, a faithful, intelli-
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gent and able expounder of God's holy word, and also his brother, Marcus W. Walker, a gentleman of fine attainments and an agreeable speaker and teacher, a member of the United Presbyterian Church, both sons of the late Rev. Elkanah Walker, one of our earliest mission- aries."
The fruits of this christianity in the whole tribe are seen in almost every department of life. Their deportment at church will compare favorably with that of white people. They are generally good singers, and have learned to sing from books.
Most of the gambling and drunkenness died out gradually with the rise of religion ; those professing christianity abstaining from principle from these vices, and frowning down the practice in others. Thus crime has in a great measure ceased, so that the guard-house fell into ruins by 1873.
They have been noted for the assistance which they have given our troops in two In- dian wars-that with the Snake River Indians and the Modoc war. See Chapter VI.
In 1865 they ate their meals, if meals they could be called, off the ground like pigs, and were wrapped in their filthy blankets; but now most families sit around tables, which are fur- nished with many of the luxuries of life, and dress in the clothes of American citizens.
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On the Pacific Coast.
Previous to Captain Smith's administration, polygamy was indulged to its fullest extent, and the women were bought and sold, and used as beasts of burden, and when old they were kicked out to get their living as best they could, or to die of want. But this is all changed, be- cause their Agent told them that it was con- trary to the Bible.
It is interesting to read their thoughts and speeches, when they gave up polygamy in De- cember, 1871, on the occasion of a visit from Hon. A. B. Meacham, Superintendent of Indian Af- fairs for Oregon. After one or two days of speech-making, their hearts were thoroughly aroused, and the proposition was made to abol- ish polygamy.
"Who will be the first to throw away his Indian heart, laws, customs, and be from this day henceforth a white man in everything per- taining to civilization ? "
" Silence reigned. All eyes turned toward Mark, head chief. He realized the situation, and saw how much of the welfare of his people depended on his example. He saw besides his three wives and their ten children. He arose slowly, half-hesitating, as if he had not made up his mind what to do. The presence of his women embarrassed him. He said, 'My heart is warm like fire, but there are cold spots in it.
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I don't know how to talk. I want to be a white man. My father did not tell me it was wrong to have so many wives. I love all my women. My old wife is a mother to the others. I can't do without her. But she is old ; she cannot work very much ; I can't send her away to die. This woman,' pointing to another, 'cost me ten horses. She is a good woman. I can't do without her. That woman,' pointing to still another, 'cost me eight horses ; she is young ; she will take care of me when I am old. I don't know how to do. I want to do right. I am not a bad man. I know your new law is good; the old one is bad. We must be like the white men. I am a man; I will put away the old law.'
"Captain Smith, although a Presbyterian, be- haved then like an old-fashioned Methodist, shouting 'Thank God, thank God, the ice is broke.'
"Mark remained standing, and resumed, 'I want you to tell me how to do right. I love my women and children. I can't send any of them away. What must I do?' The old chief was moved, and his upheaving breast gave proof that he was a man. Silence follows while awaiting the answer-a silence that was felt. . The Superintendent replied, 'I know how much depends on my words. This is a great ques-
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On the Pacific Coast.
tion. It has always been a hard thing to man- age. My heart is not a rock. I sympathize with you; Captain Smith feels for you. We will tell you what to do. No man after this day shall ever marry more than one woman. No woman shall ever be sold. The men that have more than one wife must arrange to be lawfully married to one of them. The others are to remain with him until they are married to other persons, or find homes elsewhere. If they do not marry again, the husband must take care of them and their children.'
" After a few moments the chief arose and said: 'I understand ; that is right. I will give all my wives a choice. I will be a white man from this day ;' and then advancing toward the desk, he was welcomed by a friendly greeting from the white men present."
His second wife, Matola, arose, and made a short speech, inquiring what was to become of her and her children. "Is your heart made of stone? Can I give Mark up? No, I won't ; he will want my children; I want them. I won't go away. I am his wife. I am satisfied with being his second wife. We did not know it was wrong. Nobody told us so. We get along well together ; I won't leave him; I am his wife." The plan was explained and she was reconciled.
John Mission was the next to follow Mark,
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saying that "when he was a small boy, he first heard about the new law. He had waited for the time when his people would come to it. They have come now. I am glad in my heart. I give you my hand."
Billy Chinook said: "I throw away the law my fathers made. I take this new law. I have two wives. They are both good. If anybody wants one of my wives, he can have her ; if he don't, she can stay. Long time I have waited for the new law. It has come. I give you my hand."
Hand-shaking was renewed, and then one after another arose and made short speeches, and came forward, and were enrolled; the Captain growing warmer and more enthusiastic as each new name was entered on the roll. Nearly a hundred had come out squarely, and the meeting was adjourned to the following day.
On reassembling the next morning the invi- tation was renewed and nearly all the men present surrendered. Sitting moody, gloomy, silent, was a tall, fine-looking fellow with a blanket on his shoulders. His name was Pi-a- noose. He had been called on several times, but had not responded until near the close of this civil revival. Unexpectedly he laid aside his blanket and arose. Every eye was turned
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On the Pacific Coast.
on this man, because he had opposed every new law. While he was a peaceable, quiet man, he was a strong one, and had always exercised a great influence, especially with the younger men. He began to talk-breaking a breath- less silence, because it was supposed he would take a stand against the new law-the Indian's way of speaking of all new rules. His speech was one of vast importance to his hearers, and was as follows :
"I was born a wild Indian. My father was a wild Indian. A long time I have fought you in my heart. I have not talked much. I wanted to think. I have thought about the new law a great deal. My heart says, No ! I cannot fight against it any longer. I am going to be a white man. I will not give up the new law."
He advanced toward the desk, and the Cap- tain, unable to restrain his emotions of pleasure, gave vent to exclamations of gladness, by slap- ping his hand on the desk, while tears came to his eyes in proof of his pleasure. The hand- shaking that followed was of that kind which expressed more than words. A throng gath- ered around Pi-a-noose, congratulating him.
" Here was a scene that would have touched the heart of a man possessed of any feeling-a savage transformed into a man. The world
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scoffs at such sentiments, because it seldom witnesses a spectacle so grand in human life; Indians that have passed into that new life are like white men newly converted to christianity. Our meeting adjourned with great demonstra- tions of pleasure on the part of all interested.
"The Captain called his employees together for a prayer-meeting; a few Indians were pres- ent, taking part in the exercises."*
Previous to 1866 their crops did not probably exceed 300 bushels in any one year. In that year seed which they packed 40 miles was fur- nished them, and which yielded them at least 3,400 bushels of wheat, and more than 340 of corn, besides a good supply of vegetables. What was better, it instilled into them a new courage. Although the reservation contains 464,000 acres, it is largely not adapted to agri- culture, more than one-half of it being moun- tainous and covered with timber, and the remainder not well adapted for agricultural purposes. It may be estimated that 3,600 acres are probably sufficient for their wants, and though in many years they have suffered from the crickets and drought, still, accord- ing to the official report, they cultivated in 1880 2,000 acres of land, being for that year an increase of 500, and raised 10,000 bushels
* Wigwam and Warpath, pp. 174-179.
On the Pacific Coast. II7
of wheat, 500 of corn, 1,575 of oats, and more than 3,000 of vegetables, and 175 tons of hay. Their stock has increased from 200 to 525 cattle, and from 1,700 to 3,900 horses, the breed of the latter having also been improved. One man raises from 800 to 1,000 bushels of grain every year on an average, and there are several smaller farms which produce 300 or 400 bushels. The miller (grist mill) and superin- tendent of farming are Indians, and the black- smith work is also done by the Indians. There are six apprentices, in the grist mill, saw mill, wagon shop and blacksmith shop. There are sixty who can read, and in 1880 fifteen of the best and brightest of the scholars were taken to Forest Grove for a higher education, at the Indian Government school. These In- dians for some years have been increasing, there having been more births than deaths. The Wascoes have been the leading ones in civilization, but the Warm Springs and John Day's Indians have at last roused up and gone to work; the 500 additional acres mentioned as having been broken up during 1880, having been chiefly their work. Of them it can be said that they made more progress during that year than during the previous twenty. In general prosperity, the Indians on the reservation are nearly abreast of the white settlers around them,
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and for good order they are superior to white communities of the same intelligence.
The Puyallup Indians .- These Indians are situated near New Tacoma, on Puget Sound, in Washington Territory, and number about 520 persons. Though a treaty was made with them in 1855, yet in 1871, when the reservation was turned over to christian workers, most of whom were members of the Presbyterian Church, very few could be found who could read or write, and but little farming was done.
In 1865, John Flett, a christian man, who had long had intercourse with various tribes of . Indians on the coast, went there as black- smith, and remained most of the time for fifteen years. He was, however, not one of those who pounded iron and did nothing else, but was continually talking to the Indians in regard to the Bible. In 1871 he was reinforced by other christian workers (Government employees), and in 1873 Rev. G. W. Sloan became a teacher, and remained until his health failed in 1875. After this Mr. Flett again took the lead, but as the work seemed to be growing on his hands, and believing that the time had come when it needed more attention than he could give, he wrote for help, and the Rev. M. G. Mann, of the lisbyterian Church, was sent there in the spring of 1876. He soon organized a church
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On the Pacific Coast.
of 24 members. Since 1876, when the treaty expired, and the employees left, he and Mr. Flett have had but little christian help, except during a small portion of the time, when spe- cial appropriations have been made by Govern- ment for a few employees. But the work has gone on steadily, some of the medicine men even joining the church, until now it numbers nearly 150 members in good standing.
Other results are seen in a good Sabbath- school, the christian marriage of nearly all the adults, a much better observance than formerly of the marital ties, the discontinuance in the main of gambling, drunkenness, buying and selling women for wives, superstitious rites and incantations over the sick, the decrease of idle- ness, and increase of industry.
All the able-bodied men are engaged in civilized pursuits; 164 separate allotments of land have been made to the tribe. Recently they were rejoiced to receive from the United States titles to their land, for which they had been asking and waiting for many years. That was one of the best things which Govern- ment ever did for them to encourage them in habits of industry. The acreage culti- vated by them has increased from 291 in 1871, to 1,200 in 1880, all of which it was neces- sary to clear of heavy timber, at a cost of
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from thirty to sixty dollars an acre. The in- crease of their products since 1871, according to official reports, has been of wheat from 882 bushels to 2,825; from 2,160 bushels of oats and barley to 6,850; from 160 tons of hay to 1, 100; and their garden vegetables, mostly potatoes, from about 12,000 bushels to 18,000; their cat- tle have increased from 82 to 383; and while they had no swine or sheep in 1871, they now have 425 of the former and 107 of the latter. Their horses alone have decreased, the num- ber now being 325, against 409 before. Eighty of the Indians can read, and about twenty-five of their children have gone to Forest Grove for higher instruction. Their births exceed their deaths, and it is estimated that they obtain ninety-five per cent. of their subsistence from civilized pursuits.
The ex-chief, Thomas Stolyer, took the lead among the Indians in the christian work, about the time of the organization of the church ; but he died a year or two afterwards. The fol- lowing interesting message was received from him by the Synod of the Columbia, at its meet- ing in Portland, Oregon, while he was sick : "Indian Chief Thomas Stolyer, elder of the Presbyterian Church at the Puyallup, who appeared and spoke on the floor of the last meeting of the Presbytery, now about to die,
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On the Pacific Coast.
and going to his reward, as the first fruits of missionary work among that tribe, unable to represent his dark brethren in the Synod, sends his warm interest to this body, and thanks them for sending the gospel of the Lord Jesus Christ to that tribe of the savage Indians. He dies in firm faith of its saving truth, and in se- rene hope of eternal life, relying only on the merits of Jesus his Saviour. He sends as his dying request that the Presbyterian Church may not grow cold in their interest for his brethren, but that the gospel may be continued to be preached among them."
As an out-station Rev. Mr. Mann has visited the Nesqually Reservation, which is under the same agent as that at the Puyallup, General R. H. Milroy ; and for missionary work some of the Puyallup Indians have assisted him at that place. There are about 160 Indians belonging to this tribe, less than half of whom live on their reservation, and in former years they have been under Catholic instruction. For many years there have been no Government employ- ees on this reservation, and consequently they have improved but little. But since the gospel has been preached among them there has been an improvement in morals, a comfortable church building erected, which was completed in June, 1880, and a Presbyterian Church of ten
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members has been organized. Some of the Puyallup Indians spent there a part of Christ- mas, 1880, in assisting in religious services, and professed to enjoy them as much as some whites do a Christmas tree.
In the early part of 1881 a third church was organized by Mr. Mann on the Chehalis reser- vation, which belongs to the same agency, and at which comparatively little christian or edu- cational work had previously been done. In 1873 a boarding school was opened, and con- tinued until 1875, with good effect on the chil- dren and older Indians, when it was closed for want of funds. After this the Indians went back in a great measure to their old habits, and the children forgot nearly all they had learned; so that when in 1879 the mission was reopened, nearly all of the children had to begin with their A B C's. At the same time other em- ployees were also sent, a Sabbath-school be- gun, and the good work urged forward until the result has been a small church. There are 185 of the Chehalis Indians.
These three churches, at the meeting of the Presbytery at Port Townsend, April 5, 1881, were represented by three Indian elders, and the following was adopted : " Presbytery notes with extreme pleasure (1), the presence of some of our Indian brethren in the eldership
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On the Pacific Coast.
representing the churches of Puyallup, Nesqual- ly and Chehalis at the session of the Presby- tery; and (2), the additional satisfactory fact that their traveling expenses have been fully defrayed by the churches which they repre- sent."
The last great event which has gladdened the hearts of the christian workers on the Puy- allup reservation has been the dedication of their new church building, January 23d, 1881. It is in plain view from New Tacoma, the ter- minus of the North Pacific Railroad, and has cost much care and thought to the missionary. The Indians contributed very largely and main- ly to its erection, although some of the citizens of Tacoma assisted, and other outside aid was also given. Rev. T. C. Armstrong, of New Tacoma, Rev. A. L. Lindsley, D.D., of Port- land, who has for ten years watched, aided and advised these Indians, Gen. Milroy, their agent, and Dr. Newell, the Governor of the Territory, were present, and addressed the Indians with words of encouragement, the dedicatory sermon having been preached by Dr. Lindsley.
Here, then, is a solution to the Indian ques- tion ; as a gentleman in the Puyallup valley, a prominent man, though not a professing chris- tian, said to the writer. He had never, he said, believed that christianity or anything else would solve the problem ; but since he had seen
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History of Indian Missions
what had been accomplished among the Puyal- lup Indians, through the influence of christian- ity, during the past ten years, he acknowledged that he had been wrong in his opinion, and had come to agree with the principles of the then christian policy of Government.
"They show," says Rev. Dr. Lindsley, in what he calls moderate views, "the reality of their conversion, and the sincerity of their pro- fessions, by a life as consistent as can be found · in any community of christians of a similar grade of intelligence."
The Skokomish Reservation .- The Indians belonging to this reservation are situated on the western shores of Puget Sound. They consist of two tribes. The Twanas, 250 in number, most of whom live on the reservation, and the Clallams, who number 500, and who live at various places between the Agency and Neah Bay, the principal settlements being at Port Gamble, Dunginess, Elkwa and Clallam Bay.
In 1871 the religious care of this Agency was assigned to the Congregationalists. Previous to that time very little had been done for them, religiously. In 1867 Rev. W. C. Chattin, of the Methodist Episcopal Church, was employed as school teacher. He also held religious ser- vices on the Sabbath, which some of the older Indians attended ; but Sabbath-breaking, such as house-building, trafficking and gambling of
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On the Pacific Coast.
the whites and Indians, which was allowed in sight and hearing of the place of worship, pre- vented the good from being done which, prob- ably, might otherwise have been accomplished. Mr. Chattin did not remain long, and no reli- gious services seem to have been held until 1868, when Mr. D. B. Ward, of the Protestant Methodist Church, began work as school teach- er. He also held a small Sabbath-school. He found difficulties to contend with which were very similar to those which Mr. Chattin had met. "If it is wrong to break the Sabbath, why does the Agent do so ?" "If it is wrong to play cards and gamble, why do the white em- ployees do so?" These and similar questions were asked by the children, and these examples largely counteracted christian precepts.
But in 1871 Mr. Edwin Eells was appointed Agent, and has since remained. A Sabbath- school and prayer-meeting were immediately established. And most of the Indians who were on the reservation dropped in on the Sabbath during the summer of that year.
In 1872, Rev. J. Casto, M.D., was appointed physician, and Rev. C. Eells, the father of the Agent, and who thirty-four years before had come to the coast as a missionary to the Spo- kane Indians, both preached during the winter at the Agency and in the camps of the Indians.
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History of Indian Missions
Dr. Casto remained until 1873, and Mr. Eells continued in steady labor until 1874.
During the latter year a council-house was built at a money cost to the Government of five hundred dollars, besides the work which was done by the Government carpenter. This building has been steadily used as a church.
In the spring of that year it was thought best to organize a church, for although at first it was evident that it would be composed mainly of the white employees, yet it was hoped that it would have a salutary influence on the Indians. This was done June 23d, 1874, with eleven members, one of whom was an Indian man, the interpreter.
About that time Rev. M. Eells went to the Agency on a visit, but Providence seemed to keep him there longer than he at first intended, having soon afterwards received an appointment as missionary from the American Missionary Association, and he has remained there since that time. Slowly different individuals have come into the church, twenty Indians in all, be- sides twelve whites on profession of their faith.
The Sabbath-school under the superintend- ence of the Agent has been steadily kept up, an interesting feature of it being the com- mitting to memory of the verses of the lesson. Some Sabbaths about twenty scholars have re-
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