USA > Oregon > Pioneer days of Oregon history, Vol. II > Part 2
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As a rule the Indian could not appreciate virtue or ac- cept truth, nor see divine excellence in teachers who came among them to be common workers in the walks of life; who placed themselves in the ordinary line as breadwinners, ignoring forms or ritual, refusing to wear sacerdotal robes or pursue a weird theology that could find no inspiration without spectacular changes behind impressive altars lit with wax tapers, with mysterious chant, intoned ritual, and mys- tic creed that included pictures with a nimbus-lighted Saviour, and exploited the sign of the cross as emblem of eternal life, that was to exceed all that Indian legendary had ever taught of Happy Hunting Grounds, or of possi- ble eternal and supernal bliss.
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There was no difference, no jealousy, no rivalry between Presbyterians and Methodists. They occupied their several stations, acting in harmony in their several spheres, teach- and working in practical ways; hoping and intending to make the natives see the excellence of the Christian religion, the benefit to come from cultivation of the soil and the value of education.
The Jesuit came not merely to disparage Protestantism, but to denounce it as worse than infidelity. We will take the Catholic mission from the little work published in Portland, Ore., in 1878, entitled "Historic Sketches of the Catho- lic Church in Oregon," and so give the version of Bishop Blanchet as to progress made and methods pursued, as that was an official expression made by church dignitaries.
It would have been dignified, would have been consistent with the meekness taught by the founder of the faith and exemplified in all His life, which has made the appeal of Christianity to all the world so potent for good through all ages succeeding, if this Jesuit historian had been content to tell the story of the success of these missions and left the Protestant missionaries to tell their story and make history to suit their own views. But this work, that was put forth to champion the Jesuit cause, begins and ends with reflec- tions on the different Protestant missions that bear little im- press of the spirit of the Saviour they profess to serve ; while in commendable spirit of self-sacrifice, they all had abandoned the delights of civilization to carry the Gospel truth to these benighted and savage people.
It has been often wondered at that the Indians of the Upper Columbia at the earliest advent of civilization had knowledge of Christianity and in some measure followed
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its observance. This was possibly due, as the work we are reviewing asserts, to the presence of Canadian French in the employ of the fur company, but is also accounted for, so far as the Flatheads were concerned, by a letter written in 1839 by Joseph Rosati, Bishop of St. Louis, to the Father General of the Society of Jesus, at Rome:
ST. LOUIS, Oct. 20, 1839.
MY RIGHT REV. FATHER: Twenty-three years ago two Indians of the Iroquois mission left their native country, Canada, with twenty- two other warriors and went to settle in a country situated between the Rocky Mountains and the Pacific sea. That country is inhabited by infidel nations, and especially by those the French call Tetes Plate. They married there and were incorporated with the Indian nation. As they were well instructed in the Catholic religion professed by the Iroquois-converted by the ancient fathers of your society- they have continued to practise it as much as was in their power, and have taught it to their wives and children. Their zeal went even further, becoming apostles, they have sown the first seeds of Catho- licity in the midst of the infidel nation among whom they dwell. These precious gems begin already to bring forth fruit, for they have caused to spring in the hearts of the Indians the desire of having missionaries who would teach them the Divine law.
Eight or nine years ago (about 1830) some of the Flathead nation came to St. Louis. The object of the journey was to ascertain if the religion spoken of with so much praise by the Iroquois warriors was in reality such as represented, and, above all, if the nations that have white skin (the name they give Europeans) had adopted and practised it. Soon after their arrival at St. Louis they fell sick and earnestly asked-by signs-to be baptized. Their request was granted, and they received the holy baptism with great devotion; then holding the crucifix, they covered it with kisses and expired.
Some years after-about 1832-the Flathead nation sent again one of the Iroquois to St. Louis. There he came with two of his grand- children, who were instructed and baptized by the fathers of the col- lege. He asked missionaries for his countrymen, and started with the hope that one day the desire of his nation would be granted; but on his journey he was killed by the infidel Indians of the Sioux nation.
At last a third deputation of Indians arrived at St. Louis (1839)
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after a long voyage of three months. It is composed of two Christian Iroquois. These Indians-who talk French-have edified us by their truly exemplary conduct and interested us by their discourse. The fathers of the college have heard their confessions, and to-day they have approached the holy table at my mass in the cathedral church. Afterwards I administered to them the sacrament of confirmation. And in an allocution administered after the ceremony, I rejoiced with them at their happiness and gave them the hope to have soon a priest.
They will leave to-morrow for their home; a priest will follow them next spring. Of the twenty-four Iroquois who formerly immigrated from Canada, four only are still living. Not content with planting the faith in these savage countries, they have also defended it against the prejudices of the Protestant ministers. When these pretended missionaries presented themselves our good Catholics refused to re- ceive them. "These are not the priests we have spoken of to you," they said to the Flatheads, "they are not the priests with long black gowns, who have no wives, who say mass, and carry a crucifix with them."
For God's sake, my Right Rev. Father, forsake not their souls! Accept, etc., etc.
JOSEPH, Bishop of St. Louis.
This very interesting letter, written at an early date, . being the official communication from the Bishop of St. Louis to the head of his order in Rome, may be received as truth, as he believed it, and explains why the Flatheads did not receive Protestant missionaries when they arrived; shows also what importance they attributed to the wearing of gowns, the mystic service of the mass, and the presence and uplifting of the cross. All through this work there is bitter prejudice expressed against other missions, with no recognition that they had the same end in view, or that they worshipped the same God and Saviour.
Their Protestant contemporaries were not so illiberal, but in the history of all missions among Indians there was un- fortunate attempt to belittle rival efforts ; cheap picturings
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were used to prejudice the Indians and decry and disparage the rivals; there was no recognition that they served the same master, preached the same Saviour and taught the same God. If possible, the Jesuit was the most bitter and in- tolerant and had the least of the Christian charity that should have appreciated that such wrangling could but in- jure the cause of true religion.
If the Catholic priest had come early into the field and had the sole privilege to occupy it with missions, there is reason to believe they could have accomplished all the good that was possible, by teaching the Indians as much of prog- ress as they could understand and were able to make use of ; by persuading them to be less savage, forego wars among themselves, and encouraging them to learn something of agriculture. The field was broad enough for the Jesuit to choose stations that would not interfere with Protestant missions that came first ; but Catholic missions were as ag- gressive to destroy Protestantism as to Christianize sav- ages. The Protestant might bitterly oppose Catholic dog- ma and assertion, but did not deny that salvation could be attained through the teaching and belief of the Catholic Church, so were not as illiberal as were the Catholics. The writer of this has no sectarian prejudice to satisfy, no nar- row creed to fortify, only looks on while creeds are warring and human passions rage in history, under pretence of religious zeal, to wonder where authority can be found for such strife in the words of Him who spake as never man spake, whose doctrine was love, whose life was meek and lowly, to wonder where His pretended followers find room for so much divergence and can excuse so much deadly hate.
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If these Iroquois Indians (who left Canada, as this book states, in 1812) retained a regard for the old faith, it was even more likely that Canadians who settled the Willamette and Cowlitz valleys should long for the comfort and con- solations of the faith they were nurtured in. Two peti- tions were sent to the prelate at Red River of the North, one in July, 1834, another in February, 1835, earnestly praying that priests should be sent to them for their souls' good and for the teaching of their families.
On June 6, 1835, the Bishop of Juliopolis wrote Dr. McLoughlin that these petitions had been received, and that while he had no priest at his disposal at that time he would send one as soon as possible to teach those Canadians and their children, also to instruct the Indians. The Bishop addressed a general communication to all Catholic families in the Willamette, as well as elsewhere, expressing sym- pathy ; that he was going to Canada in the spring, and to Europe to raise the means to send them soon the help they asked for. But the Hudson's Bay Company declined to bring Catholic missionaries for the Willamette, because that was south of the Columbia River and might not become British territory. In the early spring of 1839 Sir George Simpson advised the Archbishop of Quebec that his com- pany would bring out two missionaries with the overland expedition for that year, with promise that they should locate north of the Columbia. On this Francis N. Blan- chet was sent as Vicar General of Oregon Missions, Modeste Demers as his companion. Celebrating mass on Sundays and baptizing as they went the tedious way, they reached the summit of the Rocky Mountains on October 10th, of a Wednesday, where the zealous priests celebrated mass and
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pronounced the glorious words : "O, ye mountains and hills : Bless the Lord! Praise and exalt Him above all for- ever !"
It was a magnificent spectacle of rugged heights, abrupt peaks and frowning precipices that surrounded them. Feel- ing that they were on a salient point that overlooked a new world and savage life, they endeavored to consecrate the new enterprise to the true God and inaugurate His worship. As the first rays of morning lit the east the early mass was said. It must have been a solemn occasion, that worship of the Living God as the sunlight was gilding the snowy peaks be- fore the sun itself was visible, lighting to roseate splendor all the rugged heights with blush of day the early morning gives.
They were now in Oregon ; the land of their hopes, to be the scene of their labors. October 14th, the following Sun- day, mass was said for the first time in Oregon at the big bend of the Columbia. In attempting to pass through the Little Dalles there was fearful shipwreck ; some boats went through safely, taking the mission party and others to the House of the Lakes, then returned for the others, but one boat was upset and twenty-six people were struggling in the deadly rapids. Of those twelve were lost, including Wal- lace, an English naturalist, and his wife. This was indeed a sad reception from the so much longed-for Land of Oregon !
The mission party went safely on and officiated regularly. Indians thronged to meet the "Black Gowns," to witness with awe their worship. At Walla Walla many of Whit- man's Indians attended the service of the mass; standing in awe, wondering at the difference between the plain ways
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and undecorated religion that Whitman taught them and the forms and ceremonies of the Roman ritual. No doubt the latter was suited to Indian mind and character; cer- tainly, Blanchet was the man to make the most of it. On November 24th the missionaries arrived at Vancouver, where they were received with great éclat. The populace rushed to the river banks to feast their eyes on the first Catholic missionaries whose presence they had so long expected. In the absence of Dr. McLoughlin, James Douglas received them and saw them well housed and fed.
In the course of 1838-39 mission work was done at Van- couver, Cowlitz, Willamette Falls, Nesqually, and St. Paul's in the Willamette valley, each of the priests having his own district and spending his time at one place long enough to interest the natives. They were zealous men and had houses built and prepared for permanent work. In 1840 their labors were extended to Whidby Island, on Puget Sound, and Colville on the Upper Columbia. Rev. Demers was obliged to rush to Vancouver to counteract the heresy taught by Daniel Lee, "that a child can be saved without baptism and adults are also saved if their hearts are good." "This horrible and damnable doctrine," he said, "was taught by the Methodists, who gave a "sham baptism" that he took pleasure in denouncing.
"The Catholic Ladder" was ar. "immense means of grace" in the hands of the priests, as it showed a straight climb to heaven by Romanists, when some inspired Protestant did not block the way by using illustrations quite as apposite in be- half of their own creed. In the summer of 1840, De Smet, with the Flatheads, was surprised to hear that other Roman priests were at work west of the Rockies; correspondence
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was opened between the two sets of missionaries. They were everywhere successful in offsetting "the damnable doc- trines ;" the following quotation shows how it was done. "On seeing the altar ornaments and vestments the Clatsop Indians complained that Mr. Frost, the Methodist teacher, 'never showed them such things.'" At Clackmas and Wil- lamette Falls, "The sight of the altar vestments, sacred vessels and great ceremonies were drawing their attention a great deal more than the cold, unavailable and lay services of Brother Waller."
It was a walk over for the Jesuits; the Methodists and Presbyterians had no spectacular exhibition in their service. No doubt this was the way to strike the Indian fancy and affect his heart. It was not striking evidence of great quali- ties in Indian character that this was so, nor of greater religious zeal and lofty nature in the Jesuit priesthood, that they were so easily able to adapt themselves to savage na- ture, but they did so, and we may believe it would have been better for the Indian race had the Roman priests possessed the field sooner and held it alone ; which does not imply that the same would be true of the more enlightened peoples of the earth.
In 1840, Father De Smet, in answer to several missions sent to St. Louis, as has been shown, found his way to the Flatheads, answering the appeal to Rome from Bishop Rosati, of St. Louis. Reaching that country, he remained there two months, baptized six hundred and taught the prayers of the church to two thousand, then returned to St. Louis to secure more workers. He came again in 1841, with Gregorio Mengareni, of Rome, Nicholas Point and three laymen who were mechanics, to erect buildings for
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mission establishments. De Smet was a man of action, ardent, young, full of enterprise and faith, and his heart was in the work. He found the Flatheads ready to receive his teachings and was surprised that the groundwork was already laid there for Catholic belief.
Blanchet and Demers could only meet three or four times a year, perhaps wintering at Vancouver together. In May, Father De Smet arrived from Colville and was met by Demers at Vancouver, who took him to St. Paul, in the Willamette, where he was shown "The Catholic Ladder," which he declared was so excellent that the world would use it. Together these three priests deliberated on the interests of the entire missions on the coast. It was decided to es- tablish a mission at New Caledonia, to head off any attempt of Presbyterians. To raise means De Smet started for St. Louis, on his way to Belgium; then Demers went up the Columbia to reach what now is British Columbia ; De Smet left overland for the East and Europe, so Blanchet was left alone to visit the far-spread stations of the Lower Colum- bia, Cowlitz, Nesqually, Vancouver's Island, and keep up the courage of the faithful. No one can say they were not brave, earnest and devoted to their work.
But there was help on the way, and on September 17 there arrived by the ocean voyage Fathers Langlois and Bolduc. When the Hudson's Bay Company refused to send them by the land route (said to be due to objection of Mr. Beaver, the regular chaplain at Vancouver) the Bishop of Quebec determined to send them by ocean voyage. They were over a year on the way, leaving Boston August 10th, 1841, and reaching the Columbia River bar September 12, 1842. These new arrivals were put into the field especially
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to use "The Catholic Ladder ;" and the work went bravely on from the Cascades to Clatsop, and north to Vancouver Island.
Then, too, Vicar General Blanchet had made a notable conversion in the person of Dr. John McLoughlin, who had ever been a man of strong religious convictions, but had been crossed in so many things by his chaplain, Rev. Beaver, that he was disgusted with him as a religious teacher ; and, after all his kindness to Jason Lee and the Methodist mission, they had deliberately misrepresented him in their memorials and petitions to Congress, until he considered that they had betrayed his confidence and failed to appreciate his generosity when they did so. In Rey. Blanchet he found a priest who was neither a politician nor land grabber, nor was he full of schemes for settlement of the country that were covertly entertained. He was only and solely a religious teacher and worker for the Christian religion, as he understood it. Thus it was that Dr. John McLoughlin became a Catholic, and without becoming an active proselyte, he remained all his life faithful to his pro- fession of that faith ; and all his life he remained as much as ever the friend and liberal supporter of all Christian missions, for he seemed not to partake of the illiberal views of Blanchet and never could condemn those he honestly differed from, or who differed from him.
If all who have pretended to lead Christian lives and have labored for their faiths had possessed the kindly and liberal nature of Dr. McLoughlin, the cause of religion would have stood much higher in the Northwest and the worship of God would have been attended with much less of the unpleas- ant friction that made the cause of missions almost con-
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temptible. For example, a cross had been erected at the Clackamas that had been cut down by Mr. Waller, of the Methodist mission, "to the great sorrow of the Indians." This gave Blanchet his opportunity to expatiate in this little volume on the wickedness of destroying the emblem of their faith. The year ended with the conversion of Peter H. Burnet, who from a looker on became so impressed with the solemn service as to accept it as true religion.
On July 31, 1844, Father De Smet crossed the Columbia bar in a vessel that came direct from Belgium, accompanied by four new priests-Rev. Fathers Ravilli, Accolti, Nobili, Vercruisse, and several lay brothers as well as sisters of Notre Dame de Namur. Father de Vos came the same season with two lay brothers from Canada, so the Oregon mission had a competent force of workers. This brings the history of missions down to a time when the country began to be settled and occupied and days of danger and privation were almost past, but mission work had yet to be done in remote and savage districts.
To the few men who planted the Catholic faith in the wilds of far away Oregon all credit is due for their self- sacrifice and indefatigable labors. The names of Blanchet, Demers and De Smet remain as part of the history and story of the Pacific Northwest, as that of Marquette in connection with Wisconsin. They will be part of that history of the carly time, as will Whitman, Spaulding, Eells and Walker on the upper waters of the Columbia, and Jason Lee, Daniel Lee, and their co-laborers in the Willamette. One who is broad enough and deep of soul to appreciate the humble story of the Christ and of the Cross, of the teachings and sufferings of the apostles, and has read how through the
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world the story of the coming and teachings of the Saviour of man spread and won the people of the Roman world to accept the faith promulgated in the Sermon on the Mount, may wonder that human perversity should invent creeds to explain the words of Jesus, and add forms and ceremonies to elaborate what He made so humble and un- pretentious. The differences and unkindness that beset these missions in Oregon were small compared to the fearful persecutions the world has seen through the so-called "Chris- tian centuries" and all done in the name of religion! With- out convassing this fact and further deprecating that the greed of human nature perverts and will more or less pervert the work of religion with no partiality for sect or creed to bias, it is evident that the Catholic faith was suited to the savage tribes of Oregon, and that missions at Cœur d'Alene and elsewhere, that were in their exclusive control, had bene- ficial effect and did much to civilize and Christianize the tribes. No greater success attended any than followed the labors of Father Wilbur, of the Methodists, in our own time, on the Yakima reservation. He was a wonderful man, with thorough business sense and devoted to the work. Had such men as he been in the field at the outset the effect would have been the same, for he had magnetic fearlessness and a kindly nature; was so much a man, and so true and re- liable, that he had the confidence of all, therefore guided them as he pleased. His self-sacrifice made him influential ; he never had to seek power. However self-sacrificing a man might be, he could not succeed among Indians if he did not command their full confidence and respect by native force of character, as did McLoughlin and Wilbur and the leaders of the Catholic mission.
CHAPTER XXXIX
ADVENTURES OF CAPTAIN BONNEVILLE
WASHINGTON IRVING has immortalized the name of Bonne- ville in his story of his "Adventures," that fed the world's curiosity as to the farthest West, but Bonneville in fact did nothing of importance toward developing Oregon.
In 1832 he had permission from the War Department to make a journey to observe and report upon the Rocky Mountain region, and the native peoples who occupy it. He was financed by Alfred Seaton, who was with the Astor party twenty years previously. There was no part of his adventures that interest Oregon pioneer history particu- larly, as having to do with ultimate settlement of our region. To those who have Irving's story, there is no need to tell it again at length, but to give this work the character desired as pioneer history, it is well enough to give him credit for having reached the eastern boundary of Oregon, though not its best districts. Some features of his story are of value as relating to Indian tribes. He found that the Nez Percés had learned some features of Christian duty from Pierre Pambrun, one of the factors of the Hudson's Bay Company at Walla Walla ; they kept the Sabbath day as holy, doing no work, nor hunting nor travelling. They had daily prayer, worshipped the Supreme Being, and were scrupulously honest, as well as kindly, and hospitality was a virtue. They had the Indian vice of gambling, and were famous for breeding fine horses and knowing how to train them for the race course, winning much that they staked on horse races. They had a religious faith that was a mixture of the Christian teachings of the good Pambrun and the heathen
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traditions handed down from their own ancestors, and taught by medicine men of long descent. The story Bonne- ville told of their lives and character corresponds with that handed down from all sources, and shows different features of aboriginal life as represented by the Upper Columbia tribes.
A paragraph taken from Bonneville says: "Simply to call these people religious, would convey but a faint idea of the deep tone of piety which pervades their conduct. Their honesty is immaculate, and their purity of purpose and observance of the rites of their religion are most uniform and remarkable. They are certainly more like a nation of saints than a horde of savages."
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