USA > Washington > History of Washington; the rise and progress of an American state, Vol. II > Part 9
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that were to be hoped for with those they alone understood. At the conclusion of his sermon, he interrogated them as to their willingness to ask for and receive the inestimable bless- ings to be hoped for from supplications to the Deity, and one old man stood up and made this answer: "Yes, my friend, if you will give us plenty of blankets, pantaloons, flour and meat and tobacco, and lots of other good things, we will pray to God all the time and always."* Wilkes also tells of an Indian who came on board one of his ships soon after he arrived in the Sound. He began at once to recite his Aves, which he did with apparent devotion, but he burst into loud laughter as soon as he had finished, show- ing that he recited them merely by rote, and without at all comprehending their meaning or nature.
But while the efforts of these missionaries to christianize failed, their efforts to civilize promised better. The schools established by Jason Lee, Clark, Shepherd and others pros- pered, and for a time gave much reason to hope that they would produce great and lasting results. The children of the settlers certainly were benefited; those of the Indians seemed to be so. The latter attended in considerable numbers. Shepherd at one time had forty pupils in his school, of whom fully one-half were Indians. But the epi- demic which had made such havoc among the tribes in the years between 1829 and 1835, broke out again, and many of these pupils died. The others left the school. Their parents seemed to think the Americans were, in some way, responsible for the sickness, just as they had fancied when it first appeared, that the captain of the Boston ship, the Owyhee, had poisoned the waters of the Columbia. But notwithstanding this misfortune the schools survived. They
*Transactions of the Oregon Pioneer Association, 1880, p. 19.
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OF AN AMERICAN STATE
never became as beneficial to the Indians as was hoped, but the settlers were now coming in steadily increasing numbers, and their children filled the benches which the Indians had abandoned, and to which few of them ever returned. The schools thus begun grew into promising seats of learning, and two of them exist today as the most prominent educa- tional institutions in Oregon.
So while these missionaries failed in the work they had come so far to do, and in which they had hoped to accom- plish so much, they succeeded in another way not less important nor beneficial. They helped to spread enlighten- ment. The seeds they planted grew to be great trees and filled a large space. More than all they helped most materially to lay the foundation of a State; to establish free institutions and free government, where but for their efforts there might have been no government for many years to come.
Notwithstanding the letter of Bishop Rosati, written in 1831, telling the story of the direct appeal made to him, and the clergy of his diocese, by the four visitors from the Nez Perce and Flathead tribes who came to St. Louis in that year, no "black gowns" were sent to them as they seem to have been led to expect there would be, until at least three other appeals had been made for them. Why they were so often disappointed does not now appear.
After waiting until 1835, Ignace La Mousse, probably a son of the "Old Ignace" or "Big Ignace" mentioned above, started for Montreal, taking with him his two sons, hoping to obtain priests, but learning that there were Jesuit fathers at St. Louis, went there instead, and the records of the Cathedral show that the two sons were baptized there December 2, 1835.
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As no priests arrived for two years following, three more Flatheads started for St. Louis in the autumn of 1837, for "black robes," joining W. H. Gray's party, but all the Indians in the party were killed at Ash Hollow, by a war party of Sioux.
In 1839, a fourth deputation from the Flatheads, consisting of young Ignace and one other Iroquois, went to St. Louis, and a letter of Bishop Rosati, dated St. Louis, Oct. 20, 1839, and addressed to the Father General of the Society of Jesus, at Rome, gives an account of their arrival, and says, "Of the twenty-four Iroquois, who formerly emigrated from Canada, only four are now living." These were promised that a priest should go to them the next year.
In the spring of 1840 Father P. J. De Smet, S. J., made his first journey to the Rocky Mountains, and met a party of Flatheads at Green River. He went with them to the Galla- tin Valley, instructed and baptized numbers of them during the six weeks he remained with them, and then left them to return to St. Louis for a sufficient reënforcement to establish a mission among them.
In 1841, with five assistants, he went with the Oregon emigration to Fort Hall, and from there struck north to the Flathead country, and Sunday, October 3, 1841, he celebrated the first mass in Montana, and founded St. Mary's mission, at a point near where Stevensville, Mont., now stands.
In 1842, two of his assistants founded a mission among the Coeur d'Alenes, and later other missions were established among other Rocky Mountain tribes.
At first all went well, as it did for the first few years with the protestant missions, but the fickle nature of the savages showed itself, and in 1850 St. Mary's mission was tempora- rily abandoned. Father Palladino says the "Flatheads had
-
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become estranged, careless, indifferent and pretentious to a degree that all endeavors of the fathers in their behalf, and for their spiritual welfare, were unheeded." In 1866, the mission was reestablished and continued in very success- ful operation till 1891, when the last of the Flatheads were removed to another reservation, with their confederated tribes, the Pend 'Oreilles, Kalispels, and Kootenays. St. Ignatius mission had been established in 1844 among the Kalispels, and in 1854, it was removed to its present site on what is now the Jocko Reservation.
None of the Catholic missionaries who first came to that part of old Oregon which is now comprised in the States of Oregon and Washington, came because of any of these visits to St. Louis.
CHAPTER XXII.
MARCUS WHITMAN AND HIS ASSOCIATES.
O NE of the earliest missionary parties to come west in response to Walker's story of the visit of the four Indians to St. Louis, in search of religious instruction, was that led by Marcus Whitman. It was the second party to arrive on the Columbia; the first with which white women made the long journey overland from the Mississippi to the Willamette. It consisted of three men and two women, and they arrived at Fort Van- couver on September 12, 1836. They were the first of all the pioneers to bring a wagon over that part of the trail lying between the rendezvous of the fur traders on Green River, and Fort Boise, a distance of nearly five hundred miles, though during the greater part of that distance it was no more than a cart. Four of the five people labored steadily, faithfully and prayerfully among the Indians for a little more than eleven years, and finally two of them, and twelve others, whom they had given shelter in their home, were murdered by the ungrateful savages. Their mission was broken up and never reëstablished.
This party was sent out by the American Board of Com- missioners for Foreign Missions, an organization maintained by the Presbyterian, Congregationalist and Dutch Reformed churches. Those who contributed their money for its sup- port were aroused, as other Christian people had been, by the publication of Walker's letter. An exploring party was first sent forward to see whether the field was really as invit- ing as reported, before any missionaries should actually go to settle in it. This party consisted of Rev. Samuel Parker and Dr. Whitman, who went together as far as the rendez- vous on Green River, in the summer of 1835, where they met a party of Nez Perces hunters. They found them so well disposed, and so eager for religious instruction apparently,
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that it was agreed that Parker should continue his jour- ney alone, escorted by the Indians, while Whitman should return, report and secure immediate assistance, as by this means a whole year would be saved in getting the mission started. This program was carried out. Parker reached the Columbia in safety, spent the winter as Dr. McLoughlin's guest at Fort Vancouver, visited Fort George at the mouth of the river, and during the following summer explored a large part of the interior region, making the acquaintance of many of the native tribes. He returned to the East by way of the Sandwich Islands.
Dr. Parker was something of an amateur scientist, as well as preacher, and he made observations everywhere he went, particularly of the geological formation of the country, the nature of the soil, climate, vegetable and animal life, as well as of the character and habits of the people, and shortly after arriving home published a book, which gave in compact and very readable form, a considerable amount of valuable information .* No other book at that time con- tained so much. No other explorer had yet visited and so intelligently examined so large a part of Oregon.
On reaching home Whitman was married to Narcissa Prentiss, a young woman whom he had long known, and who like himself was filled with a strong desire to be a "bearer of tidings of great joy to those who sit in darkness." Whit- man was not a minister but a layman. He had studied medicine and was practicing with some success in his native town of Rushville, N. Y., when he decided to turn missionary. Gray, who was one of his associates, describes him as "a man of easy, don't care, habits; that could become all things
*Parker's Exploring Tour Beyond the Rocky Mountains, with Map, Ithaca, N. Y., 1838.
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OF AN AMERICAN STATE
to all men, and yet a sincere and earnest man, speaking his mind before he thought the second time correct- ing and changing his views when good reasons were pre- sented, yet, when fixed in pursuit of an object, adhering to it with unflinching tenacity. A stranger would think him fickle and stubborn, yet he was sincere and kind, and generous to a fault, seldom manifesting fear of any dangers that were around him; at times he would become animated and earnest in conversation or argument. In his profession he was a bold practitioner, and generally successful. He was above medium height, of spare habit, peculiar hair, a portion of each (separate hair) being white and dark brown, so that it might be called iron gray; deep blue eyes and a large mouth."
Mrs. Whitman was a lady of refined feelings and com- manding appearance and of much firmness and decision of character. She had very light hair, light, fresh complexion, and light blue eyes. Her features were large, her form full and round. At the time she arrived in the country, in the prime of life, she was considered a fine, noble-looking woman, affable and free to converse with all she met. Her conver- sation was animated and cheerful and she was a good singer. She had been brought up in comparative comfort, and moved in the best religious society in the place of her resi- dence. It is reported that she was the only one of all present at the farewell meeting given to the missionary party, in the little home church which she had so long attended, who sang all of the concluding hymn. All present, who could do so, joined heartily enough at first, but one by one their voices failed. Sobs were heard in every part of the house. But Mrs. Whitman was unshaken. With a voice as clear and unwavering as on the most peaceful
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Sabbath in her girlhood, she sang the last stanza entirely alone :
"Yes, my native land, I love thee, All the scenes I love them well:
Friends, connections, happy country, Can I bid you all farewell ?"
Whitman was designated by the board to lead this first missionary party, which was composed of Dr. Whitman and wife, Rev. H. H. Spalding and wife, and W. H. Gray. The latter was a mechanic, and went out as a lay member and teacher.
Spalding was a man of studious habits, but of a very unfortunate temper. He was not a skilful manager, but was an industrious worker, and his mission seems to have accomplished more and greater results than any of the others. A large share of such success as was won, while the mission remained, was due to the work of Mrs. Spalding. She is described as being about medium height, slender in form, with dark brown hair, blue eyes and rather dark complexion, of a serious turn of mind, and especially apt in learning languages. She is said to have acquired enough of the Nez Perce tongue from her guides, during the journey from Fort Walla Walla to the Clearwater, a distance of not more than one hundred and fifty miles, to be able to converse with them with some readiness. She could paint indifferently in water colors, and had been taught, while young, all the useful branches of domestic life; could spin, weave, sew, etc .; could prepare an excellent meal at short notice, was generally sociable, but not forward in conversation with gentlemen. With the native women she always seemed easy and cheerful, and had their unbounded confidence and
REV. H. H. SPALDING.
Born in Prattsburg, N. Y., Nov. 26, 1803. He was left an orphan early in life, and was brought up by strangers. He secured an education with difficulty. In 1833 he married Eliza Hart of Trenton, N. Y., and in 1836, in company with Marcus Whitman and wife, and W. H. Gray, came to Oregon. This was the first American party with which women came to the coast, and the first missionary party to begin work in what is now Washington and Idaho. Mr. Spalding and wife built a mission church and school at Lapwai, which they were compelled to leave after the Whitman mas- sacre. Spalding planted the first apple trees in Idaho, and the first printing done in Oregon was done at his station.
THE LIBE AND PROGRESS
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OF AN AMERICAN STATE
respect. She was considered by the Indian men as a brave, fearless woman, and was respected and esteemed by all.
Early in the spring of 1836, this small party were ready to start on their long journey toward the West. They arrived on the Missouri in time to join one of the trains of the fur traders. They had two wagons well loaded with furniture, books, seeds of various kinds for planting their farms and gardens, and such provisions as they would require for their journey. At Fort Otoe on the Platte, however, they were obliged to abandon one of them, much of their furniture, nearly all of their seeds, and most of Mr. Spalding's books. The other wagon they managed to take through as far as Green River, and beyond that nearly to Fort Hall, where it was taken to pieces, made into a cart as already described, and taken on to Fort Boise, where it was finally abandoned. The remainder of the journey as far as Fort Walla Walla was made on horseback, and thence by the Hudson's Bay Com- pany boats to Fort Vancouver. The latter place they reached on September 12th, and were most hospitably received. Mrs. Whitman and Mrs. Spalding were thus the first white women to make the long journey across the plains and mountains, and they were greeted with much surprise and admiration by the Hudson's Bay Company people.
Whitman soon established most intimate relations with the chief factor, and formed a friendship that lasted to the end of his life. He was at first inclined to establish his mission at the Dalles, but from this Dr. McLoughlin soon dissuaded him, telling him that the Indians there were a mongrel race, and that they would not be likely to receive instructions as willingly or be as much benefited by it as nearly any of the other tribes would be. Although he had dissuaded Lee from going east of the mountains, as he was
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THE RISE AND PROGRESS
disposed to do, he now advised Whitman to return to the neighborhood of Walla Walla. The Cayuses who inhabited that part of the country were connected with the Nez Perces and the Flatheads. They were an active and more intelli- gent people than the Indians at the Dalles, or the tribes west of the mountains generally were, and he encouraged Whitman to hope that he would find among them the best opportunity he could find anywhere for his missionary efforts. Accepting the chief factor's advice, Whitman and Spalding returned up the river and examined the Walla Walla country, made the acquaintance of the Indians living there, and found them very favorably inclined to have white teachers come among them. Arrangement were accordingly made by which the tribe allowed them to take possession of so much of their lands as they might need for cultivation, in return for which they were to establish a school, teach them agriculture and the white man's mode of living, as well as religion. Whitman was very favorably impressed by the Indians, and was charmed with the agricultural advantages which the country offered. He saw that the soil along the river offered the very best encouragement to the farmer, while the neighboring hills and plains would provide abun- dant pasturage for numberless sheep and cattle.
On their way down the Snake River they had met with a party of Nez Perces with whom it was partially arranged that a mission should be established in their country. Accord- ingly it was settled that Spalding should fix his station on the Clearwater in the Nez Perce country while Whitman should establish himself at a point twenty-five miles east of Fort Walla Walla, at a place he called Waiilatpu, among the Cayuses. The two stations would be one hundred and twenty-five miles apart. Having settled this they returned
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to Vancouver for their wives, and before the winter had fairly begun were established in their new homes. Whit- man managed to get some sort of a hut built for his winter residence, but Mr. and Mrs. Spalding and Gray spent their first winter at Lapwai in buffalo-skin lodges, not much unlike or superior to those occupied by the Indians.
Though living in this most primitive way they found no fault with their surroundings, and had no occasion to com- plain of their prospects. They had expected discomforts and privations and were entirely willing to accept them. They found the Indians well disposed, even eager apparently, to receive instruction. The Hudson's Bay people had promised their protection, as well as assistance in every way. Grain was furnished from Colvile, where there was an abun- dance, and seeds of all kinds were offered for planting. These with the few they had saved from their own store, when their wagon was abandoned on the Platte, would sup- ply their gardens with an abundant variety. They had brought a small herd of cattle with them and more were prom- ised; of horses the Indians had more than an abundance. The missionaries looked for nothing during their first winter that the future did not give satisfactory promise of soon sup- plying.
In the spring of 1837 the first incident to disturb the pros- pect for harmonious and successful missionary work occurred. Gray, the least important member of the party, resolved to go east to ask for more missionaries. He took with him a small party of Indians, and a considerable number of horses which he had encouraged them to hope they would be able to trade for cattle, of which there were then but few in the country, and which they were very anxious to procure. His going was not approved by either of his associates. Both
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THE RISE AND PROGRESS
realized that they had not yet been long enough among the Indians to learn much about them, or to be able to judge whether the field would prove sufficiently promising to justify them in advising the board to send them further help. But Gray's purpose was not to be changed. On the way east- ward his party was attacked by the Sioux and all of the In- dians killed and their horses stolen. This calamity was the first of a series of unfortunate happenings for which the Indians, according to their custom, were disposed to hold the missionaries to account, and require them to make reparation. It was never forgotten, and became one of the remote causes which led to the final catastrophe, which put an end, for a long time, to missionary work in eastern Wash- ington. Gray was married while absent, and returned in the fall of 1838 with his bride, and a very efficient reinforce- ment, composed of Rev. Cushing Eells and wife, Rev. El- kanah Walker and wife, Rev. A. B. Smith and wife and Cornelius Rogers, who came out as a schoolteacher. These seven persons and Mrs. Gray were the only assistants ever sent out by the American board to the aid of the two families sent in 1836.
These people were all young, or in the prime of life. Whit- man was thirty-four and Spalding thirty-three years old when they began their missionary work; Eells and Gray were but twenty-eight, and Walker thirty-three, when they arrived on the Columbia, and nearly all of them were married, as Whitman had been, just before starting. They brought their wives, as brides, to the wilderness, and to make their home among the savages. But all were ardent, hopeful and entirely consecrated to the work they had undertaken, and they entered upon it in the confi- dent belief that they were doing God service, and that
REV. CUSHING EELLS.
Came to Washington in 1838 as a missionary; after the Whitman massacre he devoted much of his time to educational work; was superintendent of schools in Whitman County. He founded Whitman College at Walla Walla and for many years gave it the larger part of his small earnings.
MISE AND PROGRESS
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OF AN AMERICAN STATE
they would have His all-powerful protection and abundant approval.
As the missionary board exercised no ecclesiastical control over them, they were left to form a governmental body of their own. Six of them were Congregationalists, four Pres- byterians and two belonged to the Dutch Reformed Church. The organization they formed, and the church government they adopted, was Presbyterian in name and Congregational in form. This governing body met regularly once a year, and special meetings were also held when occasion required. It determined where each of its members should locate, and what they should or should not do, or attempt, in addition to their regular missionary work of preaching and teaching. They looked to the General Missionary Board in the East for approval, and encouragement, and to some extent for assistance, though it expected them, when once in the field, to be self-supporting, and to a large extent they were so.
Soon after their arrival Messrs. Eells and Walker were assigned to the north, to establish themselves among the Spokanes in the neighborhood of Fort Colvile; Smith was to remain at Whitman's for the winter, while Gray and Rogers were to go as teachers to Spalding's. Smith was sent in the following year to Kamiah, on the Clearwater, sixty miles beyond Spalding's, to open a new station, but did not find the Indians very willing to receive him. They were of the Nez Perce tribe, but the Flatheads were their close neigh- bors, and the latter seem never to have been favorably inclined toward the protestant missionaries, probably for the reason that they had gained their earliest ideas of the white man's religion from their Iroquois visitors, or their Hudson's Bay teachers. They permitted Mr. Smith to
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