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]

{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.

27th. Sunday, I offered up the Holy Sacrifice of the Altar, followed by an instruction on the end of man, at which all the inmates of Fort Lewis attended, together with as many Black-Feet as the large room and passage could contain. Many a tear escaped from the Canadian, the Creole, and the Spaniard, at the remembrance, no doubt, of the innocent and happy days they spent when young, in attending regularly to their religious duties. Many a pious resolution was lowly made on the present occasion, and their strict attention and devout feelings during divine service, showed that the germ of faith in them still gave promise of fructifying, however far they may have wandered from the strict line of Christian rectitude. In the afternoon I administered, with all the ceremonies, the sacrament of baptism to thirty children.

From what I have seen, I am firmly convinced of the great good a missionary establishment would produce among the Black-Feet. {334} Assuredly it is a work well worthy the zeal of an apostle: to reclaim these savages from their cruel and bloody wars; to wrest them from the soul-destroying idolatry in which they are plunged, for they are worshippers of the sun and moon: and to teach them the consolatory truths of the Divine Redeemer of mankind, to which they seemed to listen with the utmost attention, and heartfelt satisfaction. Allow me the reflection, the ultimate fate of these fierce and lonely tribes is fixed at no distant date, unless looked to in time. What will become of them? The buffalo-field is becoming narrower from year to year, and each succeeding hunt finds the Indians in closer contact. It is highly probable that the Black-Feet plains, from the Sascatshawin to the Yellow-Stone, will be the last resort of the wild animals twelve years hence. Will these be sufficient to feed and clothe the hundred thousand inhabitants of these western wilds? The Crees, Black-Feet, Assiniboins, Crows, Snakes, Rickaries, and Sioux, will then come together and fight their bloody battles on these plains, and become themselves extinct over the last buffalo-steak. Let those, who have the power and the means, look to it in time. Let some efforts be made to rescue them from the threatened {335} destruction, lest, by guilty negligence, the last drop of aboriginous blood indelibly stain the fair fame of the Spread Eagle, under whose protecting wing they are said to live. Justice makes the appeal.

After mature deliberation upon the various plans devised for the contemplated establishment, it was deemed more advisable that the Reverend Father Point should remain with the Black-Feet, and continue the instructions; while I should go to St. Louis and endeavor to procure the means necessary to establish a permanent mission among them. Accordingly, on the 28th, I took final leave of my companions, of the kind and polite gentlemen of the Fort, of all the Black-Feet then present, who ceased not, during my stay among them, to give me the most marked tokens of affectionate attachment. Our departure was honored by the Fort with a discharge of the guns, and amidst a thousand farewells we glided down the Missouri, from a point 2850 miles above its mouth.

We left the Fort about noon, and encamped 25 miles below, near Bird Island. Next day, while passing the bluffs, on whose steep declivities numerous groups of the big-horn were browsing, we stole a march upon an old buck {336} that came to drink at the water’s edge—the first of the many victims sacrificed to our necessities during this long trip. After passing the Maria and Sandy rivers, we reached the remarkable formation, the yellow sandstone walls, on both sides of the Missouri, exhibiting most fantastic shapes and fissures—urns, of various sizes and forms—tables of every description—rostrums, surrounded by mushrooms, pillars, forts, castles, and a multitude of other figures, which, for the greater part of this, and the whole of the following day, furnished to our almost bewildered fancies ample scope for comparisons and theories.[325] We passed, on the 8th of October, the great Elk-horn steeple, near Porcupine Fork. I could not learn what extraordinary event this remarkable tower was intended to commemorate. Several thousand elk-horns have been here piled up, which formerly constituted, I have little doubt, the grand resort of numerous groups of these animals.[326] On the 11th we arrived at Fort Union, 600 miles distant from Fort Lewis, this making about 50 miles a day. Here we met with a very warm reception. We availed ourselves of the kind offer given to us of resting a day at the Fort; while there I baptized five children.[327] We left the Fort on the {337} 13th, with two companions. Large herds of buffalo were seen on both sides of the river, and bears, deer and elks appeared at every bend, so that there is little danger of suffering from want at this season. On the 16th our ardor to press forward, in spite of a strong head-wind, was suddenly cooled by a side wind, which upset the skiff and ourselves in four feet of water. We were now satisfied that we had better wait for a more favorable wind, and improve the time by drying our clothes. We started quite refreshed in the afternoon, and made up for the lost time by running sixty miles the next day. On the 17th we met six lodges of Assiniboins; they received us very kindly in their little camp,—gave us a feast and abundance of provisions. The same day we met eight Gros-Ventres, who were also exceedingly kind to us, insisting on our accepting a lot of buffalo tongues.[328] A favorable wind on the 18th, induced us to unfurl our sail. We were thus enabled to run about ten miles an hour, and early next day we reached Fort Berthold, where we were kindly entertained by Mr. Brugere.[329] The Gros-Ventres have a village here. I found but a few families;—one of the chiefs invited me to a feast. On the 20th we were hailed by several {338} bands of Indians, and kindly received. We proceeded, and encamped for the night near Knife river; but our fire discovered our encampment to a band of Indians.[330] The discovery would have been fatal to us, had I not been fortunately recognized by them; for they came armed for destruction, and took us by surprise. As soon as the two leaders knew who I was, they embraced me affectionately; our alarm was soon quieted, and we passed the evening very agreeably in their company; a good smoke, a cup of well sweetened coffee, a few humps and buffalo tongues, put them in a very good humour. They made me a solemn promise, that they would, in future, never molest a white man. They were Arikaras. The next day we breakfasted at Fort Madison, with the good and kind-hearted Mr. Des Autel.[331] Shortly after leaving this Fort, we passed under a scalp attached to the end of a long pole, which projected over the river. This was probably an offering to the sun, to obtain either fresh scalps or a good hunt. We were hailed by a large village of Arikaras, encamped and fortified on a point of land well timbered.[332] They treated us with great kindness, earnestly pressing me to accept invitations to several buffalo feasts; and as time did not admit of such delay, {339} their liberality fell little short of sinking the skiff, with the most dainty pieces of the hunt. Though late, we proceeded on our journey, principally, indeed, to avoid passing the night in feasting. Having had very favorable weather during the five following days, we reached, on the 26th, the encampment of Mr. Goule, an agent in the service of the American Fur Company.[333] I baptized several half-breed children at this place.

Availing ourselves of the favorable weather the four following days, we kept on the river, drifting down every night, so that early on the 30th, we arrived at Fort Pierre. Mr. Picotte, of St. Louis, received us with the utmost cordiality and politeness.[334] He forced me to remain three days under his hospitable roof. This delay enabled me to see a great number of Sioux, and baptize fifty-four children. Meanwhile Mr. Picotte ordered a large and convenient skiff to be made, and stored it with all sorts of provisions. In all my travels, I have never met one to surpass, perhaps to equal, the overflowing kindness with which this gentleman confers a favor. I cannot sufficiently express my gratitude to him. May God bless and reward him. And, indeed, I must here add, as a token of my {340} sincere gratitude, that in all the forts of the American Fur Company, the charitable liberality and kindness of the gentlemen were unbounded.

Late on the 3d November we renewed our journey, but had not proceeded far when we found it necessary to refit our skiff, which, being quite new, leaks considerably. We landed at a large farm belonging to the company on Fleury’s Island. We freely used the permission given to us, and committed great havoc among the poultry. On the 5th we breakfasted at Mr. Bouis’ Fort, where I baptized thirteen half-breed children—the day was beautiful and we made the whole of the Grande Detour.[335] We arrived at Fort Look-Out, of which I found Mr. Campbell in charge.[336] I baptized here sixteen half-breed children. I was kindly received by a great number of Sioux. We encamped nine miles lower down at a trading post held by two Canadians, where I baptized four children. On the 10th we passed the entrance of Running-water river, a fine stream with a strong current.[337] Two miles above its mouth were encamped one hundred families of the unhappy and much-abused Mormons—met several Sioux about Great Island, where we encamped.[338] A favorable {341} wind enabled us to reach Fort Vermilion on the 13th, four hundred miles below Fort Pierre. I baptized seven half-breed children. Mr. Hamilton liberally supplied us with provisions.[339] On the 14th we saw a Mormon along the beach, who fled at our approach. We met two Canadians who had shot a fine turkey, which they gave me: in return I presented them with some coffee and sugar, rare articles in that country. A fine breeze brought us in sight of the old Council Bluffs on the 18th.[340] The river has made considerable changes since my former visit to this place; entirely new beds have been formed. For several hundred miles, all the forests along the south side of the river were filled with cattle belonging to the Mormons. On the 18th we passed the ancient trading post, Lisel de Cabanne’s—a few miles below is the new temporary settlement of the Mormons, about ten thousand in number.[341] I was presented to their president, Mr. Young, a kind and polite gentleman. He pressed me very earnestly to remain a few days, an invitation which my limited time did not permit me to accept.[342] The persecutions and sufferings endured by this unhappy people, will one day probably form a prominent part of the history {342} of the Far-west. At sun-set we encamped at Mr. Sarpy’s trading post,[343] among the upper Potawotomies, where I met several of my old Indian friends, and among them Potogojecs, one of their chiefs, whose Indian legend of their religious traditions will form the subject of my next letter.

20th. A beautiful day—we visited our old friends in Bellevue, the good Mr. Papin[344] and others. We passed the Papillion, the Mosquito, and the Platte rivers, and encamped near Table Creek.[345]

On the 23d we arrived at St. Joseph’s, the highest town in Missouri.[346] It is now in a most thriving and prosperous condition; much improved indeed since I last saw it.

28th. We arrived at West-Port,[347] from which I proceeded by stage to St. Louis, the termination of a trip which occupied just two months. I recommend myself to your prayers.

I remain, with sentiments of profound respect and esteem, your obedient servant and brother in Christ.

P. J. De Smet, S. J.

No. XXV
A. M. D. G.
Legend of the Potawotomie Indians

St. Louis University, January 10, 1847.

Very Rev. and Dear Father Provincial,—Agreeably to my promise, I send you the account given by the Potawotomies, residing at Council Bluffs, respecting their own origin, and the causes which gave rise to their “great medicine,” and juggling, considered by them as of the highest antiquity. Such superstitions, indeed, are found to exist among all the tribes of the American continent, differing only in the form and the accompanying ceremonies. The Nanaboojoo of the Potawotomies, the Wieska of the Objibbeways, the Wizakeshak of the Crees, the Sauteux and the Black-Feet, the Etalapasse of the Tchinouks on the coast of the Pacific, can, among these different tribes, be traced up to the same personage.

{344} I send it verbatim, as it was communicated to me by Potogojecs, one of the most intelligent chiefs of the Potawotomie nation. Though fabulous, it is not entirely devoid of interest; it should excite us to offer up our prayers the more fervently to the Great Father of Light, for these poor benighted children of the forest, and beg of Him to send good and worthy laborers into this vast vineyard. Having enquired of this chief what he thought of the Great Spirit, of the Creator, and of the origin of his religion, or great medicine, he replied as follows: “I will give you a faithful account of what my tribe believes in these matters. We have not, like you, books to transmit our traditions to our children; it is the duty of the old men of the nation to instruct the young people in whatever relates to their belief, and their happiness.

“Many among us believe, that there are two Great Spirits who govern the universe, but who are constantly at war with each other. One is called the Kchemnito, that is, the Great Spirit, the other Mchemnito, or the Wicked Spirit. The first is goodness itself, and his beneficent influence is felt everywhere; but the second is wickedness personified, and does nothing but evil. Some believe that they are equally {345} powerful, and, through fear of the Wicked Spirit, offer to him their homage and adoration. Others, again, are doubtful which of them should be considered the more powerful, and accordingly endeavor to propitiate both, by offering to each an appropriate worship. The greater part, however, believe as I do, that Kchemnito is the first principle, the first great cause, and consequently ought to be all-powerful, and to whom alone is due all worship and adoration; and that Mchemnito ought to be despised and rejected!

“Kchemnito at first created a world, which he filled with a race of beings having nothing but the appearance of men—perverse, ungrateful, wicked dogs—that never raised their eyes to heaven to implore the assistance of the Great Spirit. Such ingratitude aroused him to anger, and he plunged the world in a great lake, where they were all drowned. His anger thus appeased, he withdrew it from the waters, and created anew a beautiful young man, who, however, appeared very sad, and being dissatisfied with his solitary condition, grew weary of life. Kchemnito took pity on him, and gave him, during sleep, a sister, as a companion to cheer his loneliness. When he awoke and saw {346} his sister he rejoiced exceedingly—his melancholy instantly disappeared. They spent their time in agreeable conversation and amusement, living for many years together in a state of innocence and perfect harmony, without the slightest incident to mar the happiness of their peaceful solitude.

“The young man had a dream, for the first time, which he communicated to his sister. ‘Five young men,’ said he, ‘will come this night, and rap at the door of the lodge—the Great Spirit forbids you to laugh, to look at them, or give an answer to any of the first four, but laugh, look, and speak, when the fifth presents himself.’ She acted according to his advice. When she heard the voice of the fifth, she opened the door to him, laughing at the same time very heartily; he entered immediately, and became her husband. The first of the five strangers, called Sama, (tobacco,) having received no answer, died of grief; the three others, Wapekone, (pumpkin,) Eshketamok, (watermelon,) and Kojees, (the bean,) shared the fate of their companion. Taaman, (maize,) the bridegroom, buried his four companions, and from their graves there sprung up, shortly after, pumpkins, water-melons, beans, and tobacco-plants {347} in sufficient abundance to supply their wants during the whole year, and enable them to smoke to the manitous, and in the council. From this union are descended the American Indian nations.

“A great manitou came on earth, and chose a wife from among the children of men. He had four sons at a birth; the first born was called Nanaboojoo, the friend of the human race, the mediator between man and the Great Spirit; the second was named Chipiapoos, the man of the dead, who presides over the country of the souls; the third, Wabosso, as soon as he saw the light, fled towards the north, where he was changed into a white rabbit, and under that name is considered there as a great manitou; the fourth was Chakekenapok, the man of flint, or fire-stone. In coming into the world he caused the death of his mother.

“Nanaboojoo, having arrived at the age of manhood, resolved to avenge the death of his mother, (for among us revenge is considered honorable); he pursued Chakekenapok all over the globe. Whenever he could come within reach of his brother, he fractured some member of his body, and after several renconters, finally destroyed him by tearing out his entrails. All {348} fragments broken from the body of this man of stone then grew up into large rocks; his entrails were changed into vines of every species, and took deep root in all the forests; the flint-stones scattered around the earth indicate where the different combats took place. Before fire was introduced among us, Nanaboojoo taught our ancestors how to form hatchets, lances, and the points of arrows, in order to assist us in killing our enemies in war, and animals for our food. Nanaboojoo and his brother, Chipiapoos, lived together retired from the rest of mankind, and were distinguished from all other beings by their superior qualities of body and mind. The manitous that dwell in the air, as well as those who inhabit the earth and the waters, envied the power of these brothers, and conspired to destroy them. Nanaboojoo discovered and eluded their snares, and warned Chipiapoos not to separate himself from him a single moment. Notwithstanding this admonition, Chipiapoos ventured alone one day upon Lake Michigan; the manitous broke the ice, and he sank to the bottom, where they hid the body. Nanaboojoo became inconsolable when he missed his brother from his lodge; he sought him everywhere in vain, he waged war against all the manitous, {349} and precipitated an infinite number of them into the deepest abyss. He then wept, disfigured his person, and covered his head, as a sign of his grief, during six years, pronouncing from time to time, in sad and mournful tones, the name of the unhappy Chipiapoos.

“While this truce continued, the manitous consulted upon the means best calculated to appease the anger of Nanaboojoo, without, however, coming to any conclusion; when four of the oldest and wisest, who had had no hand in the death of Chipiapoos, offered to accomplish the difficult task. They built a lodge close to that of Nanaboojoo, prepared an excellent repast, and filled a calumet with the most exquisite tobacco. They journeyed in silence towards their redoubted enemy, each carrying under his arm a bag, formed of the entire skin of some animal, an otter, a lynx, or a beaver, well provided with the most precious medicines, (to which, in their superstitious practices, they attach a supernatural power). With many kind expressions, they begged that he would condescend to accompany them. He arose immediately, uncovered his head, washed himself, and followed them. When arrived at their lodge, they offered him a cup containing a dose {350} of their medicine, preparatory to his initiation. Nanaboojoo swallowed the contents at a single draught, and found himself completely restored. They then commenced their dances and their songs; they also applied their medicine bags, which, after gently blowing them at him, they would then cast on the ground; at each fall of the medicine bag, Nanaboojoo perceived that his melancholy, sadness, hatred, and anger disappeared, and affections of an opposite nature took possession of his soul. They all joined in the dance and song—they ate and smoked together. Nanaboojoo thanked them for having initiated him in the mysteries of their grand medicine.

“The manitous brought back the lost Chipiapoos, but it was forbidden him to enter the lodge; he received, through a chink, a burning coal, and was ordered to go and preside over the region of souls, and there, for the happiness of his uncles and aunts, that is, for all men and women, who should repair thither, kindle with this coal a fire which should never be extinguished.

“Nanaboojoo then re-descended upon earth, and, by order of the Great Spirit, initiated all his family in the mysteries of the grand medicine. {351} He procured for each of them a bag well furnished with medicines, giving them strict orders to perpetuate these ceremonies among their descendants, adding at the same time, that these practices, religiously observed, would cure their maladies, procure them abundance in the chase, and give them complete victory over their enemies. (All their religion consists in these superstitious practices, dances and songs; they have the most implicit faith in these strange reveries.)

“Nanaboojoo is our principal intercessor with the Great Spirit; he it was that obtained for us the creation of animals for our food and raiment. He has caused to grow those roots and herbs which are endowed with the virtue of curing our maladies, and of enabling us, in time of famine, to kill the wild animals. He has left the care of them to Mesakkummikokwi, the great-grandmother of the human race, and in order that we should never invoke her in vain, it has been strictly enjoined on the old woman never to quit the dwelling. Hence, when an Indian makes the collection of roots and herbs which are to serve him as medicines, he deposits, at the same time, on the earth, a small {352} offering to Mesakkummikokwi. During his different excursions over the surface of the earth, Nanaboojoo killed all such animals as were hurtful to us, as the mastodon, the mammoth, etc. He has placed four beneficial spirits at the four cardinal points of the earth, for the purpose of contributing to the happiness of the human race. That of the north procures for us ice and snow, in order to aid us in discovering and following the wild animals. That of the south gives us that which occasions the growth of our pumpkins, melons, maize and tobacco. The spirit placed at the west gives us rain, and that of the east gives us light, and commands the sun to make his daily walks around the globe. The thunder we hear is the voice of spirits, having the form of large birds, which Nanaboojoo has placed in the clouds. When they cry very loud we burn some tobacco in our cabins, to make them a smoke-offering and appease them.

“Nanaboojoo yet lives, resting himself after his labors, upon an immense flake of ice, in the Great Lake, (the North Sea). We fear that the whites will one day discover his retreat, and drive him off, then the end of the world is at {353} hand, for as soon as he puts foot on the earth, the whole universe will take fire, and every living creature will perish in the flames!”

In their festivities and religious assemblies, all their songs turn upon some one or other of these fables. When the chief had finished this history, I asked him whether he had any faith in what he had just related. “Assuredly I have, for I have had the happiness to see and entertain three old men of my nation, who penetrated far into the north, and were admitted into the presence of Nanaboojoo, with whom they conversed a long time. He confirmed all that I have recounted to you!”

Our savages believe that the souls of the dead, in their journey to the great prairie of their ancestors, pass a rapid current, over which the only bridge is a single tree, kept constantly in violent agitation, managed, however, in such a way, that the souls of perfect men pass it in safety, whilst those of the wicked slip off the tree into the water and are lost forever.

Such is the narration given to me by the Potawotomi chief, comprising all the articles of the creed held by this tribe, we can hardly fail to recognize in it, much obscured by the accumulation of ages, the tradition of the universal {354} deluge, of the creation of the universe, of Adam and Eve; even some traces of the incarnation are found in the birth of Nanaboojoo, he was descended of parents, one of whom only, his mother, was of the human race; he is, moreover, the intercessor between God and man.

I recommend myself to your prayers.

I remain, with sentiments of profound respect and esteem, your obedient humble servant and brother in Christ,

P. J. De Smet, S. J.

No. XXVI
A. M. D. G.

Philadelphia, April 6th, 1847.

Mr. J. D. Bryant,

Dear Sir,—The nation of the Pawnees is divided into four great tribes, which act in concert as one people. They have their villages upon the river Platte, or Nebrasca, and its tributaries, about 150 miles west of the Missouri river. They are the same true children of the desert as they have been these many ages.—They dress in the skins of animals killed in the chase. They cultivate maize and squashes, using the shoulder-blade of the buffalo as a substitute for the plough and hoe. In the season of the chase, a whole village, men, women, and children, abandon their settlements and go in pursuit of the animals whose flesh supplies them with food. Their huts, which they call akkaros, are circular, and about 140 feet in circumference. They are ingeniously formed by planting young trees {356} at suitable distances apart, then bending and joining their tops to a number of pillars or posts fixed circularly in the centre of the enclosure. The trees are then covered with bark, over which is thrown a layer of earth, nearly a foot in thickness, and finally, a solid mass of green turf completes the structure. These dwellings, thus completed, resemble hillocks. A large aperture in the top serves to admit the light and also to emit the smoke. They are very warm in winter, and cool, but oftentimes very damp, in summer. They are large enough to contain ten or a dozen families.[348]

If, in the long journeys which they undertake in search of game, any should be impeded, either by age or sickness, their children or relations make a small hut of dried grass to shelter them from the heat of the sun or from the weather, leaving as much provision as they are able to spare, and thus abandon them to their destiny. Nothing is more touching than this constrained separation, caused by absolute necessity—the tears and cries of the children on the one hand, and the calm resignation of the aged father or mother on the other. They often encourage their children not to expose their own lives in order to prolong their short remnant {357} of time. They are anxious to depart on their long journey, and to join their ancestors in the hunting-grounds of the Great Spirit. If, some days after, they are successful in the chase, they return as quickly as possible to render assistance and consolation. These practices are common to all the nomadic tribes of the mountains.

The Pawnees have nearly the same ideas concerning the universal deluge as those which I have given of the Potawotomies. In relation to the soul, they say, that there is a resemblance in the body which does not die, but detaches itself when the body expires. If a man has been good during his life, kind to his parents, a good hunter, a good warrior, his soul (sa ressemblance) is transported into a land of delights, abundance, and pleasures. If, on the contrary, a man has been wicked, hard-hearted, cruel and indolent, his soul passes through narrow straits, difficult and dangerous, into a country where all is confusion, contrariety and unhappiness.

In their religious ceremonies, they dance, sing and pray before a bird stuffed with all kinds of roots and herbs used in their superstition. They have a fabulous tradition, which teaches them that the morning star sent this bird to their ancestors, {358} as its representative, with orders to invoke it on all important occasions and to exhibit it in times of sacrifice.[349] Before the invocation, they fill the calumet with the sacred herb contained in the bird. They then puff out the smoke towards the star, offer the prayers and make their demands, dancing and singing, and celebrating in verses the great power of the bird. They implore its assistance and its favor, whether to obtain success in hunting or in war, or to demand snow in order to make the buffalo descend from the mountains, or to appease the Great Spirit when a public calamity befalls the nation, or a family, or even a single person. The Pawnees are one of the few aboriginal tribes, which, descending from the ancient Mexicans, are guilty of offering human sacrifices.[350] In order to justify this barbarous practice, they say that the morning star taught them by means of the bird, that such sacrifices were agreeable to it, and would bring down upon the nation the favor of the great Deliberator[351] of the universe. They are firmly persuaded that human sacrifices are most agreeable to the Great Spirit. Hence, when the Pawnee takes a prisoner and wishes {359} to render himself acceptable to Heaven, he devotes it to the morning star. At the time of sacrifice, he delivers the prisoner over into the hands of the jugglers; soon after which, commence the ceremonies preparatory to the offering. I was in the neighborhood when one of these bloody sacrifices took place, and the particulars, which I am about to relate, were reported to me by worthy eye-witnesses.

The victim in this horrid transaction was a young Sioux girl, named Dakotha, aged 15 years, who had been taken prisoner by the Pawnees about six months previous to her immolation. During the months of her captivity, Dakotha received from the Pawnees every mark of regard which savages are capable of bestowing. She was an honored guest at all the fêtes and festivities of the village; and everywhere was treated, in appearance at least, rather as a fond friend than as a prisoner. It is the custom thus to prepare the victim, in order to conceal their infernal design.

The month of April being the season for planting, is on that account selected for the offering of their abominable sacrifices. To this end, four of the principal savages of the tribe assemble in the largest and most beautiful {360} akkaro or hut, to deliberate with Tirawaat, or the great Deliberator of the universe, concerning the sacrifice of the victim. According to their belief, a human offering is rewarded by him with an abundant harvest. He fills the hunting-grounds convenient to their villages with immense herds of buffaloes, deer and antelopes, thus enabling them to kill their prey with more facility and with less risk of coming in contact with other warlike and hostile nations.

The oldest savage of the tribe presides at the feast given on the occasion. Ten of the best singers and musicians, each with his peculiar instrument, squat in the middle of the akkaro. Four of them have dried calabashes in their hands, from which the seeds have been extracted and small pebbles placed in their stead, which being shaken by the muscular arms of these gigantic savages, produce a sound like falling hail. Four others beat their tekapiroutche—this is a kind of drum of a most mournful and deafening sound; it is made from the trunk of a tree and is about three feet long and one-and-a-half broad, covered at both ends with deer skin. The remaining two have a kind of flute made of reeds, about two feet long and one inch in diameter, instruments, such as were used by {361} the ancient shepherds, and which give forth sounds that may be heard at the distance of half a mile. They fasten to each instrument a little tewaara, or medicine bag, filled with roots and other materials, to which, in their superstitious rites, they attach a supernatural power, that renders their offering more agreeable to the Author of life. Four sentinels, each armed with a lance, take their position at the four cardinal points of the lodge, to maintain order among the spectators and to prevent the entrance of the women, young girls and children. The guests are seated upon the ground or upon mats on the right and left of the presiding juggler, turning around from time to time in the most grotesque and ridiculous dances. Imagine thirty swarthy savages, with their bodies tattooed; their faces besmeared with paint—white, black, made of soot and the scrapings of the kettles, yellow, green and vermilion; and their long and dishevelled hair clotted with mud or clay. Placing themselves in a circle, they shriek, they leap, and give to their bodies, their arms, their legs, and their heads a thousand hideous contortions; while streams of perspiration, pouring down their bodies, render the horrors of their appearance still more dreadful, by {362} the confused commingling of the colors with which they are smeared—now they crowd together pell-mell, then separate, some to the right, some to the left, one upon one foot, another upon two, while others go on all-fours without order, and although without appearance of measure, yet, in perfect harmony with their drums, their calabashes and their flutes.

Near the centre of the hut, at about four feet from the fire-place, are placed four large buffalo heads, dissected, in order that they may take the augury. The presiding juggler, the musicians and the dancers have their heads covered with the down of the swan, which sticks to them by means of honey, with which they smear their hair—a practice common to all the tribes of North America in their superstitious rites. The president or presiding juggler alone is painted with red, the musicians, one half red and the other half black, while all the others are daubed with all colors, and in the most fantastic figures.

Each time that the music, the songs and the dances are performed, the spectators observe the most profound silence, and during the space of thirty minutes that the extraordinary charivari continues, nothing is heard but the chants, the cries, the howlings and the music. When all {363} have figured in the dance, the presiding juggler gives the signal to stop, crying out with all the force of his lungs. Immediately all cease, each one takes his place, and the auditory responds: “Néva! Néva! Néva!” it is well, it is well, it is well! The dancers then fill the ancient nawishkaro, or religious calumet, which is used only upon occasions the most important. They offer it to the president, who, striking with both his hands the long pipe, adorned with pearls and worked with different figures, goes and squats himself down by the fire-place. One of the guards places a coal upon the mysterious calumet. Having lighted it, he rises and gives a puff to each of the musicians without once slacking his hold from the pipe. He then turns towards the centre, and raising his eyes towards heaven, he offers the calumet to the Master of life, resting for a moment in majestic silence: then, offering three puffs to heaven, he speaks these words: “O, Tirawaat! Thou who beholdest all things, smoke with thy children, and take pity on us.” He then offers the calumet to the buffalo heads, their great manitous, salutes each of them with two puffs, and then goes to empty the bowl of the pipe in a wooden dish, prepared for that purpose, that the sacred ashes {364} may be afterwards gathered and preserved in a deer-skin pouch.[352]