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 OFT UDRARY 
 
to' 
 
 generation. It has often been said at Mauritius, that in a 
 few years the population of this ancient Isle of France, of 
 this pearl of the Indian Ocean, will be altogether Indian. 
 Wise men tremble at the prospect of a transformation like 
 this rapidly going on. What will become of us, what will, 
 become of religion in such a struggle with paganism ? Let 
 us do under these circumstances, Gentlemen, what tho 
 Church formerly did on the arrival of the barbarians on 
 European soil : let us convert the pagan masses. And then 
 far from absorbing the Christian community which has 
 flung open to them the gates of those hospitable lands, 
 they will more than ever throw themselves into its arms and 
 form one people, under the powerful influence of Him to 
 whom has been given the empire of the world. 
 CO 
 
 " I remaiu, Gentlemen, etc., 
 
 fa MICHAEL AD. HANKINSON. 
 
 U< 
 
 Bishop of Port Louis" 
 
 a 
 
 o 
 
 LJU 
 O 
 
310 
 
 MISSIONS 
 
 OF 
 
 AMERICA. 
 
 ROCKY MOUNTAINS. 
 
 The Missions established amongst the savages on both 
 sides of the Rocky Mountains, and confided to the Fathers 
 of the Society of Jesus (province of Turin), are six iu 
 number : 1st, in the centre, the Mission of the Sacred 
 Heart amongst the Awl-Hearts and the Spokanes ; - 
 2nd, to the north, the Mission of Saint Ignatius, amongst 
 the Hanging-Ears, tire Kalispelu and the Coutonnais; 
 3rd, to the east, the Mission of Saint Mary, amongst the 
 Flat-Heads; 4th, to the south-east, the Mission of Saint 
 Peter, amongst the Black-Feet ; 5ih, to the north-east, the 
 Mission of the Immaculate Conception, amongst the 
 Scoielpi ; 6th, lastly, the Mission of Saint Joseph, near 
 Lewistou, amongst the Piereed-Noses. 
 
 I. Mission of the Sacred Heart (1). " Founded about 
 twenty five years ago," the Rev. Father Urban Grassi, 
 
 (1) "We have placed this Mission under the invocation of the Heart of 
 Jesus," we read in a letter of the Rev. Father Giorda, "in contradistinc- 
 tion to the name of these savages, Awl-Hearts. Before they got tho faith, 
 these savages were as barbarous as the other nations around them. This 
 name is, therefore, an eternal monument to the Heart of Jesus, by the 
 victory it has obtained in transforming t.htui interiorly iuiu children oj ' adopt ioit 
 
5~0 -3 -3^ 
 Bencroft UferwT an 
 
 Superior of the Missions of the Rocky Mountains, writes, 
 the 15th November, 1868, "the Mission of the Sacred 
 Heart encountered almost insurmountable difficulties. At 
 present, it is the most important of all ; there you see 
 reanimated the proverbial piety of the first Christians. 
 Whoever has given public scandal must expiate it in public, 
 and reconcile himself with his tribe, previous to reconciling 
 himself with God by confession. Last winter, the head 
 chief got drunk; whiskey is a terrible temptation to the Indian. 
 A subordinate chief, of an energetic character, called on 
 ten or twelve warriors to inflict punishment on the sinner. 
 They found the chief in a state conscious of his crime, but 
 he was too weak to say, ' 1 have sinned.' He excused him- 
 self by saying that he had drunk, with the view of hindering 
 by his presence a greater disorder. A young man then 
 made a long speech to him, and proved, all the while pay- 
 ing him the greatest respect, that one never should do evil 
 that good might come of it. The chief submitted. He 
 was going to be (logged. But when they saw his son, tears 
 flowing from his eyes, assisting at the spectacle, -all felt 
 moved. They untied the victim, whom they decided to 
 have been sufficiently punished by the humiliation. 
 
 u On every Saturday, almost all our Christians fast, and 
 their fasts arc much severer than ours. They eat only once, 
 and that towards evening. Some go beyond the bounds of 
 prudence, prolonging, unknown to us, their fasts for two or 
 three days. Some flog themselves with branches of thorns; 
 others wear, for whole days, the chain with iron spikes on it. 
 The spirit of mortification is most prevalent during the 
 uovenas previous to the great feasts. They then go to the 
 Missiouer, and ask him about the penitential exercises they 
 can perform. 
 
 "The tribe of the Awl-Hearts consists of about four hun- 
 dred individuals, scattered over a territory of 200 square 
 miles, in the region of Idaho, which forms the vicariate- 
 apostolic of Moiihiguor Looteiib. The country is fertile, 
 and foi hunting and fishing cannot be excelled. A number 
 
312 
 
 of our Indians have small fields where they grow corn and 
 potatoes for their support ; they are very skilful in cultivat- 
 ing the land. 
 
 "The great religious days are the occasions when they 
 hold their meeting. All then approach the sacraments ; 
 afterwards, when they have partaken of a repast which the 
 Father has prepared for them, they separate. Many remain 
 in the neighbourhood, especially in winter ; almost all spend 
 there the Lent and the novenas preparatory to the solemnities. 
 In spring, they assemble for the principal harvest. This 
 year we have built a small chapel at the place. Father 
 Caruana has written to me about this : ' The plain of Gra- 
 mast is truly a terrestrial paradise. One while, it is morning 
 prayer murmured by every mouth and in every hut, at the 
 moment of awaking; another time, it is the song of the 
 canticles which awakes the echoes of the neighbouring 
 mountains. When the bell rings for the Angelus or the 
 De profundisy the good Indians on their knees in their huts 
 recite those prayers.' 
 
 " We will open this year an Indian school, and I hope 
 to get permission to print a catechism in the savage language, 
 which will be of great service in instructing our Indians, 
 even when they are wandering about in search of food. In 
 conclusion, I give a table of the spiritual results of this 
 year: 5,080 confessions; 8,800 communions; 4 adult 
 baptisms ; 85 baptisms of infants ; 6 marriages." 
 
 Two Missioners have charge of the station of the Sacred 
 Heart. 
 
 II. Mission of Saint Ignatius. It extends over fifty 
 square miles, in the territory of Montana, and consists of 
 five hundred souls. It employs two Fathers, one of them 
 passes the greater portion of his time in the valley of Hell- 
 gate, where are Indians of four or five different tribes, 
 and a great number of whites. Saint Ignatius has a house 
 of the Sisters of Charity, called here, some years ago, to 
 educate the Indian girls. At the same time, metisses and 
 white girls are also received in the school. 
 
313 
 
 Confessions and communions are not so numerous as 
 amongst the Awl-Hearts. But, if we reflect on the 
 difficulty in following these nomad tribes, we will feel sur- 
 prised at the Missioners preserving their courage. To-day 
 in one place, to-morrow gone, and God knows where. 
 
 III. Mission of Saint Mary. This Mission, where two 
 Fathers and a Brother are employed, contains about four 
 hundred and fifty Indians, all Catholics, and comprises an 
 extent 60 miles long by 40 broad. Like the preceding one, 
 it is under the jurisdiction of Monsignor Lootens, Vicar- 
 Apostolic of Idaho. 
 
 This Mission, which was the first founded in this country, 
 and formerly very flourishing, fell into such decay, fifteen 
 years ago, that the Superiors thought it fitting to abandon 
 it. Nevertheless, a Father came there from Saint Ignatius, 
 60 miles distant, once or twice a year, to catechize, baptize, 
 bless their marriages, etc. Things remained in this state 
 till 1866, an epoch when, thanks to the indefatigable 
 perseverance of the Rev. Father Grazo, the Mission could 
 be resumed. He met with great obstacles, but his zeal 
 triumphed over them all. The Flat-Heads are beginning 
 to value the sacrifices of their holy and courageous Mis- 
 sioner, and to testify to him a sincere attachment. 
 
 IV. Mission of Saint Peter. "The Mission of Saint 
 Peter," writes the Rev. Father Grassi, " included in the 
 territory of Montana, occupies a space of 500 miles long by 
 JOO broad, on this side of the English possessions. The 
 tribes which inhabit it are the Bloods, the Piham, the Si- 
 sizern, the Great-Bellies, and the Black-Feet, in all 12,000 
 souls. Five or six Fathers are fully employed there, for 
 the nations have no fixed residence. The waters of the 
 torrents supply them with drink, the buffaloes with food. 
 The first they find everywhere, and they hunt the second 
 wherever they go. Their life is entirely nomadic. The only 
 means to instruct these Indians is to accompany them on 
 their hunting expeditions. 
 
 " During the ten years that the Fathers have been estab- 
 
a 14 
 
 lished amongst the Black-Feet, their efforts have had 
 scarcely any result, and this was because they wished to 
 constrain them to build houses and settle themselves in a 
 fixed place, where the government could establish an 
 agency. Whilst following our Indians, we would be able 
 to have a house and a church in the most important post 
 at Beutou, where many half-Indian families reside, and 
 where the Missiouer would be constantly in connexion 
 with all the Black-Feet of the tribe. 
 
 " One of our Fathers passed a part of the winter at an 
 encampment of the Voods ; here I found him teaching 
 catechism to fifty children, boys and girls; this he did twice 
 a day. Unfortunately, his strength was not equal to the 
 ardour of his zeal. Two of our most robust Fathers have 
 sought permission to cultivate this virgin land so promising 
 in appearance. They will be sent there as soon as possible. 
 
 " There is no security for real and durable success 
 apparent in the Missions to the country of the Black Feet ; 
 the principal reasons for this are as follows. The country, 
 lying under the 40th degree of north latitude, is cold and 
 unfit for cultivation ; the laud produces nothing but a short 
 herbage known by the name of bulTalo- grass. Then the 
 Black-Feet hardly differ from wolves in their mode of life ; 
 like them they hunt the buffaloes in troops, and feed on 
 them when caught. All savages are naturally careless and 
 indolent ; but the Black-Feet are more so than any others, 
 because they can live with less labour. Finally, polygamy 
 reigns amongst them in all its deformity, and its roots run 
 so deep that it is worthy of the gravest consideration. In 
 fact, the more wives a savage has, the richer he is, for in this 
 way he possesses a large number of slaves to serve him and 
 to make him fine clothes. In this way, to ask them to give 
 up their wives, is to require of them to go back to poverty 
 and contempt. 
 
 " The Black- Feet are divided into numerous camps, each 
 of 300 to 400 huts. The walls ol these Indian palaces arc 
 formed of from twenty to thirl) buffalo skins, on which are 
 
315 
 
 painted in grotesque figures the deeds of arms of the heroes 
 of the family. These mighty achievements consist in 
 plundering the enemy of his horses, and of all sorts of 
 cruelties practised on him. Round the hut or on the top of 
 it, float the banners of the brave, that is to say, the scalps 
 of long black hair they have torn from their victims. In 
 the post of honour in the hut or over the door-way, during 
 the day time, hangs the calumet of medicine (in their 
 superstitious language), adorned with ribbons and shells in 
 the savage way. It is a sort of divinity which they always 
 consult in important aflairs, and which their chief always 
 brings with him to war. Round the camp, during the day, 
 thousands of horses feed j at night, these are tied up to 
 stakes ranged in the form of a cross. 
 
 " When the evening has come, then commences the 
 military music ; the drum, the favourite instrument of savages, 
 is beaten in the tents of the warriors, the gamblers, and the 
 sick. It is accompanied by songs or rather by howlings so 
 monotonous, that the ear is stunned. The neighing of 
 horses and barking of many hundreds of dogs take a part 
 iii the concert. It is in the midst of this infernal uproar, 
 which would kill any sick man except he was a savage, that 
 the medicine-man administers the remedies to the patients. 
 
 " In dangerous places, above all when traces of the enemy 
 are met with, a sentinel watches all night around the camp, 
 to guard against surprise. To kuow how to deceive the 
 vigilance of the sentinel, to get, by creeping, into the camp, 
 to cut the cords which tether the finest horses, to drive 
 these out from the midst of the others, and to fly away with 
 them without being perceived, such is the daring which 
 immortalizes au Indian warrior. In this kind of plundering, 
 the robbers of these countries are not at all inferior to the 
 cleverest rascals of London or Paris. 
 
 " When food is scarce in the camp, at day -break, the 
 young men and the warriors arm themselves with javelin* 
 and guns, mount their finest cotusers, and dart alier the 
 herd of buffaloes. In It'&s than an huur, a hundred and 
 
316 
 
 more of these animals lie dead on the ground. This ends 
 the work of the hunters, and then begins the labour of the 
 women who have followed them. They first skin the 
 buffaloes before the breath is out of their body ; this they do 
 with surprising quickness and dexterity. They then cut the 
 animal into pieces, putting the finest parts on their horses, 
 and return to the camp. The remainder is spoil for the 
 wolves who, during the operation, are the;e watching their 
 prey and howling around. As soon as the meat arrives in 
 the camp, the pot is put on the fire in every tent, and then 
 commences a great feast, which lasts till the provisions are 
 exhausted. 
 
 " Such are two of the principal occupations of the Black- 
 Feet. 
 
 " A third is war, war which consists in plundering and 
 killing their enemies. At the present time, every one, whites 
 as well as Indians, are enemies of the Black-Feet. This 
 ferocious people are in hostility with all the nations surround- 
 ing them ; and the latter, although occasionally enemies to 
 each other, agree in one respect, at least, to carry extermina- 
 tion into the country of the Black-Feet; so that this ter- 
 ritory is, as it were, a perpetual field of battle, or rather 
 of atrocities of every kind. It is the refuge of outcasts 
 who have become brigands ; and woe to him they find on 
 their road. 
 
 " It is to these ferocious men that the Missioner must 
 bring the name of Jesus Christ. Nothing is impossible to 
 God; but you can understand, such a work, beyond all 
 others, surpasses the power of man. No real good can be 
 done for the Indians, if a settled and durable peace be not 
 established amongst the different nations, between themselves 
 first, and then between them and the whites. With this 
 view, the government has arranged military posts along the 
 Missouri and the Indian frontiers. They support their 
 agents in these, and send every year peaceful commissaries 
 to distribute presents amongst the savages. Already the 
 Sioux, the Great-Bellies, the Crows, and all the nation of 
 
317 
 
 the Bloods have signed a treaty with the. whites ; but it has 
 been impossible as yet to pacify the Indians towards each 
 other. We ourselves, Missioners, could not induce cm- 
 con verted savages, the Flat- Heads and the Hanging-Ears, 
 to stop from making war on their neighbours beyond the 
 Rocky Mountains, so deep is the passion for war rooted in 
 the soul of the savage. These fratricidal contests are the 
 chief cause of the frightful diminution of these hordes, and 
 will eventually annihilate them." 
 
 V. Mission of the Immaculate Conception. " This Mis- 
 sion includes five different nations : the Scoi'elpi, the Sene- 
 cas, the Kalispeln, the Flat-Bows, and the Contonnais, that 
 is to say, 3,000 souls. Part of them belong to the territory 
 of Washington, and are under the jurisdiction of the Bishop 
 of Nesqualy, Monsignor Blanchet ; the remainder, in- 
 cluded in the English territory, taken from Monsignor 
 Herbomez, Vicar-Apostolic of British Colombia. All these 
 Indians are Catholics. Two Fathers share the fatigues of 
 the Mission, but the extent of the territory (about 500 miles) 
 does not allow them to obtain the results they desire. We 
 fail in resources, and yet how much good remains still to be 
 done ! We must form a new Mission here for the Conton- 
 nais, who number about 2,000, speaking a language of their 
 own. For more than twenty years these tribes have been 
 asking for Fathers; and such is their docility, they give us 
 greater consolation than all the neighbouring hordes. The 
 Mission of Colville could, in this way, extend its influence 
 over the surrounding tribes, such as the Simpoyihi, and 
 three or four small Spokane tribes, almost entirely abandoned 
 for want of Missioners." 
 
 VI. Mission of Saint Joseph. " The Pierced- Noses, 
 amongst whom this Mission is established, are more than 
 3,000 in number. It is included in the vicariate-apostolic 
 of Monsignor Lootens. Already the enemy has sowed tares 
 in this portion of the field of the Lord. Thus Father 
 Cataldo could not induce the Indians to receive him. He 
 counted on fixing himself in the midst of them, on the 
 
318 
 
 occasion of the opening of a school which the government 
 wished to establish, bnt this establishment was part of a 
 treaty which the Pierced- Noses refused to accept. Four of 
 their chiefs were called on last year by the government to 
 terminate this affair. During that time, Father Cataldo 
 looked out for opportunities to go amongst them. He was 
 able to succeed many times during the winter. But he was 
 obliged to give up his project ; for the great chief forbade 
 him to be allowed to enter, and threatened him with death 
 if he set foot in his camp. The year has thus passed over 
 for the Missioner in fear and in hope. 
 
 "The time of grace seems, however, not to be far off. 
 4 To-day,' Father Cataldo writes to me, dated 4th Novem- 
 ber, 1868, * I was visited in my chamber by fifteen savages, 
 amongst whom were six chiefs, five of them on our side. 
 If I can get leave to build a chapel in one of their camps, 
 I will do so without delay, should I have to borrow the 
 required sum.' It is true that the agent of the government 
 has entrusted the direction of the school to one of his friends. 
 I had expected this; but it will not hinder us from remain- 
 ing amongst the Pierced-Noses as Missioners. The agent, 
 questioned by Father Cataldo, said that no religion was 
 prohibited, and that the government would protect all forms 
 of worship. 
 
 "You see we are not here without hope. But of what 
 avail are the single efforts of Father Cataldo ? Six more 
 Fathers will be necessary. Nominally we are 15 Missioners ; 
 in reality, there are but 6 or 7, all the rest being sick, or 
 succumbing under the weight of years." 
 
295 
 
 MISSIONS 
 
 OF 
 
 AMEKICA. 
 
 ROCKY MOUNTAINS. 
 
 A Missioner whose name is well known to the Associates 
 of the Propagation of the Faith, and gloriously connected 
 with the history of the conversion of the native tribes of 
 North America, the Kev. Father de Smet, of the Society of 
 Jesus, died at St. Louis, on the 23rd of May, 1873, in the 
 seventy-third year of his age and the forty- sixth of his 
 apostolic life, 
 
 The Rev. Father Peter John de Smet was born at Termonde 
 (Belgium) on the 31st of January, J801. He began his 
 studies in the college of Alost and the Seminary of Malines. 
 In the month of July, 1821, he left Holland for Philadelphia, 
 in company with the Eev. Charles Nerinckx, Belgian Missioner 
 at Kentucky. 
 
 Immediately on his arrival in the United States, he entered 
 the novitiate of the Society of Jesus at Georgetown (diocese 
 of Baltimore). Having been ordained Priest in 1827, he was 
 sent to different Missions : St. Charles, Portage of the Sioux, 
 Dardenas, St. Ferdinand, etc. In these places he laboured 
 during three years. At this period, the Society of Jesus was 
 
p 
 
 290 
 
 . 
 
 occupied with the foundation of the University of "St. Louis. 
 Father de Smet returned to Europe about the affairs of the 
 Society, and at the same time with the hope of reestablishing 
 his health. Some years after, he went back to America, and 
 devoted himself altogether to the Missions of the native tribes. 
 Until the day of his death, his labours in this field were 
 never interrupted, except when he returned occasionally to 
 Belgium, to look for Missioners. 
 
 So great was the authority exercised over the Indians by 
 Father de Smet, that the Presidents of the Union sent him 
 on several occasions, in an official capacity, to establish peace 
 with the revolted Indians. The courageous Missioner willingly 
 undertook the task of peaceful intervention; for it was the 
 only means of arresting, for a time, the American authorities 
 in their system of extermination. 
 
 Since his return to the United States, last year, the Eev. 
 Father de Smet, whose health had been impaired by nearly 
 fifty years of missionary work, found his strength completely 
 fail him. In the month of February, 1873, he had a fit of 
 apoplexy. At last, on the 23rd of May, he surrendered his 
 soul to God, 
 
 The funeral took place at St. Louis, and was attended by 
 a crowd of Catholics and Protestants, who vied with one 
 another in rendering homage to the apostle of the Indians. 
 Among those present were the Archbishop of St. Louis and 
 several generals of the American army. 
 
 The remains of Father de Smet were transported to the 
 novitiate of Florissant, where they repose beside those of his 
 first companions, the Rev. Fathers Verghagen, Elet, and 
 Smidts (1). 
 
 We shall now proceed to give some letters containing edify- 
 ing accounts of the wild tribes scattered through the Rocky 
 Mountains, and evangelized by the Rev. Father de Smet. 
 
 (1) The Annals have published twenty-six letters from the Rev. Father de 
 Smet: vol. vii (1834), French edition; English edition: vol. ii j vol. iii ; 
 vol. iv ; vol. vi ; vol. vii; vol. viii ; vol. xi ; vol. xiii ; vol. xxi. Tbe 
 Catholic Missions have published three : vol. iv (1871-72), p. Gt>8, 6t>, 681. 
 
297 
 
 I. Cceurs-d'alene (Idaho Territory). The Rev. Father 
 Cataldo writes, in April, 1872, to the Kev. Father de Smet: 
 
 " Our Indians, indolent enough by nature, are, nevertheless, 
 deeply penetrated with gratitude for the benefits already be- 
 stowed on them, as well as for those you still continue to 
 confer on them. This letter may be considered theirs rather 
 than mine. The day before yesterday, Easter Sunday, all 
 the chiefs of the tribe held an assembly in the chief place of 
 the Mission, and resolved to send a hdiminen (letter) to the 
 Rev. Father de Smet, the first black-robe they had ever seen. 
 After the meeting, one of them was deputed to call and beg 
 of me to address a haiminen to the black-robe de Smet in their 
 name, testifying their gratitude for the kindness he had shown 
 them and for all his benefits, and adding an earnest prayer 
 that he would come once more to see them. In reply to the 
 deputation, I said that I would gladly comply with their 
 request to write the letter of thanks, but that I thought it 
 would be very difficult to obtain the second part of the request. 
 
 " ' Black-robe de Smet,' I said, ' is now far advanced in 
 years, and he would find it difficult to accomplish long journeys 
 on horseback/ 
 
 " They saw that I was right on the latter point, but added : 
 'If the Father is not able to come to visit us, he will at 
 any rate be glad to hear that the Cmurs-dalene have the most 
 affectionate and grateful recollection of him/ 
 
 " I can, therefore, assure you, my dear Rev. Father, that 
 you have every reason to rejoice in having been the founder 
 cf this Mission; for these 'poor Indians,' as they often like 
 to style themselves, are so pious and truly moral in their 
 conduct, that it is not easy to form an idea of their goodness 
 without being actually among them. 
 
 " Yesterday, Easter Monday, before returning to their 
 different encampments to cultivate their little fields, they 
 made known to me their intention of returning to the Mission 
 towards the end of the month, to take part in the usual 
 devotions of the month of Mary. And I am quite sure they 
 will keep their word as they did last year. 
 
298 
 
 " On Easter Sunday, all our Indians, without a single 
 exception, approached the sacraments of Penance and the 
 Holy Eucharist. I doubt if there is another nation or tribe 
 on the face of the earth of which such high praise could be 
 given. The morality of family life, which, I must say, is 
 more or less irregular in many of the neighbouring tribes, and, 
 perhaps, still more so among the white population of these 
 new territories, is, I repeat, extremely edifying in the case of 
 our dear neophytes, and excites the wonder of all who have 
 any communication with these Indians. The chiefs of the 
 different clans of the tribe publicly express their satisfaction 
 on this subject, and, in fact, there is only one exception to 
 this happy state of things. 
 
 " The principal chiefs, Seltis and Vincent, recommend 
 themselves in a special manner to your prayers, and Vincent, 
 especially, asks your intercession for the soul of his beloved 
 son Ernest, whom he lately lost. In fine, I conclude this 
 letter, Rev. Father, by entreating for myself and my two 
 fellow-Missioners, Fathers Joset and Gazzoli, a memento in 
 the holy sacrifice of the Mass." 
 
 II. Pierced-ndsea (Idaho Territory). The Rev. Father 
 Guidi wrote to us on the 3rd of October, 1872, the following 
 letter : 
 
 "What I am now going to relate is taken from an account 
 written by the Rev. Father Cataldo to the Rev. Father 
 Provincial of Turin. 
 
 "I must premise that our Fathers have undertaken during 
 many years past to labour among the tribe of Pierced-noses. 
 
 " In the month of January, 1869, Father Cataldo succeeded 
 in building a chapel in one of the Indian encampments, and 
 gathered some children into it. 
 
 "The following year he erected another chapel in an en- 
 campment near Lewiston, and there he had an opportunity of 
 teaching the prayers, and a little of the catechism to some 
 young men. 
 
 "Nevertheless, but little progress was made. During his 
 three years' residence among the Pierced noses, and after much 
 
299 
 
 labour and suffering, Father Cataldo had only converted a very 
 small number, and baptized but five or six of the Indians. 
 Such being the case, his superiors seeing but little fruit pro- 
 duced, and being in want of Missioners for other quarters, 
 thought it well to recall Father Cataldo, and send him among 
 the Cceurs-d'alene. 
 
 " During the summer and autumn of last year, the same 
 Father visited the Pierced-noses, and obtained nothing but fail- 
 words and fine promises, though a very extraordinary thing 
 happened while he was with them. - This was the baptism of 
 a young girl who was dying, and who recovered her health after 
 having received the sacrament of regeneration. Some months 
 later, she fell ill again, and died a happy death. 
 
 " About a month after her death, some of the Indian chiefs, 
 being assembled in council, resolved to send in search of Father 
 Cataldo, and accordingly did so. It was then autumn. The 
 Superior, Eev. Father Giorda, to whom Father Cataldo had 
 written for leave, was not able to send an answer in the winter 
 season. His departure was thus delayed till spring. 
 
 " Meanwhile, the old Presbyterian minister Spalding arrived 
 at the government agency, near the settlement of the Pierced- 
 noses, the government having already given up the agency and 
 schools to the Presbyterians. Naturally we fancied that all 
 was now over with us, and nothing remained to be done but to 
 confide these poor Indians to the Sacred Heart of Jesus, and 
 to pray a great deal for them. 
 
 " However, towards the end of April, Father Cataldo 
 repaired to the Pierced-noses, and on the 27th April, he arrived 
 safely at Lewiston. But what a change had taken place ! 
 The Indians came running from all parts. Those who had 
 at first seemed cold and indifferent, now came from a distance 
 to see the Missioner, welcome him on his arrival, and 
 lament his long absence. 
 
 " Next day, Sunday, the 28th, contrary to all expectation, 
 a number of Indians wont to hear Mass in the church of 
 Lewiston, which was unable to contain half the crowd. 
 
 " After Mass and a sermon preached to the blacks, the 
 
800 
 
 chief assembled the Indians in the church, the Missioner 
 began the prayers in the language of the Pierced-noses, and, 
 wonder of wonders ! all the good savages began with a loud voice 
 to repeat the prayers which the Father had previously taught 
 to a few children. He then gave an instruction on the neces- 
 sity of baptism, and he ended by promising to say a Mass for 
 them before the Holy Sacrifice should be offered for the whites. 
 
 " The whites themselves, astounded by so numerous and so 
 unexpected a gathering, called upon the Fathers to rejoice 
 with him and congratulate him on the progress of our holy 
 religion. 
 
 " But I have something still more extraordinary to tell you. 
 On leaving the church, the Indians went in search of the 
 Father, each having much to say, and many histories to 
 relate. 
 
 "'Black-robe,' said one, ' why did you not come in the 
 autumn ? I was very nearly led away by the old minister, 
 who told me you were sure never to come back any more.' 
 
 ' ' And I, Black-robe,' said another, * went to the minister, 
 and he told me that you would not return. I did not like 
 to die without baptism, and I had myself baptized by him ; 
 but I always said the Catholic prayers, and declared that I 
 would always remain a Catholic.' 
 
 " ' Ah ! Black-robe,' continued a third, ' it was all your fault. 
 You did not come, and my son became a Protestant and 
 married a Protestant wife ; but I hope that both will become 
 Catholics now that you are here. You must remain with us 
 for ever and ever. If you ever leave us again, it will be all 
 over with us.' 
 
 "'And I,' went on a chief, 'have always held on firmly ; 
 the minister Spalding, the agent of the government, and his 
 father, also a minister and the interpreter of the agency, 
 tormented me all the spring to become a Protestant. All of 
 them, even the agent (fine chiefs the government places over 
 us, fine liars !) told me that you would never return, and that 
 the president of Washington had given orders that the whole 
 population should become Presbyterians. 
 
301 
 
 " ' I replied that these were all lies, that you would certainly 
 return in spring, that you could not possibly come through 
 snow up to a man's middle in depth, that the President left 
 all his subjects at liberty to be either Catholics or Presby- 
 terians, that I never would abandon my religion, that I had 
 long been a Catholic, although I had never been baptized/ 
 
 " ' Black-robe,' said another Indian, ' my son has been 
 baptized by the Protestant minister; but he is still a Catholic. 
 Will you not give him a medal ? The minister did not give 
 him one.' 
 
 " On the 4th of May, a great number of the chiefs as- 
 sembled in the presence of the Father, and decided that, this 
 time, they would say the truth, and be instructed and 
 baptized. 
 
 " On Sunday, the 5th of May, about a hundred of the 
 Indians repaired to the church of Lewiston, to the great 
 astonishment of the whites, heard Mass with devotion, listened 
 to the instruction, and were present at the benediction of the 
 Most Holy Sacrament. 
 
 "The Father began on the 10th of May to instruct the 
 Indians encamped with their families on the other side of the 
 river. The instruction lasted from morning till evening. On 
 this occasion, too, the Father was greatly astonished to find 
 that young men and old knew their prayers equally well. Who 
 could have taught them ? Who, indeed, but a few good boys 
 and girls. _, . , _^ 
 
 " In fine, on this occasion, Father Cataldo baptized seventy- 
 eight persons, married fourteen couples, and had the consola- 
 tion of numbering among the Pierced-noses ninety-seven 
 baptized Catholics, including the eight baptized by the 
 Protestant minister, who have always remained Catholics. 
 
 " He had, moreover, the pleasure of learning that the 
 tanibouriniers (sun-worshippers) had assembled in council, 
 for the purpose of deciding whether they should or should not 
 become Christians. Many of the chiefs were for the affirma- 
 tive, and they only differed among one another on the 
 question of time and opportunity. They intimated to the 
 
302 
 
 Father that, if they were converted, they would become 
 Catholics. Let us beg of God to give them the power to do 
 so, as He has given them the desire. 
 
 " I shall, in conclusion, give you an account of the wonder- 
 ful conversion of an old chief named Abraham Uyaskasit. 
 
 "' Towards evening, on the 12th of May, there came,' 
 wrote Father Cataldo, ' a messenger to tell us that a new-born 
 infant was on the point of death in a place about a mile dis- 
 tant. I called the chief Uyaskasit, and told him to accompany 
 me, for I should probably arrive in time to baptize the child. 
 ' Uyaskasit was one of those who always remained indif- 
 ferent, and, indeed, I might almost say, opposed to our holy 
 religion, daring my sojourn among the Pierced-noses. He 
 seldom assisted at prayers, or if he did, it was out of con- 
 descension to his daughter, to give her pleasure and to hear 
 her sing, rather than from any religious motive. I, therefore, 
 had very little hope of his conversion. 
 
 " ' Turning to me, as we journeyed along, he said, 
 
 " * Well, Black-robe, what is going to be done ?' 
 
 " ' In regard to what ?' 
 
 " ' In regard to me. I have two wives, and I do not know 
 which I ought to send away. I will do whatever you tell me. 
 Listen to what I am going to say. 
 
 " '-These two women are sisters, children of the same 
 father and mother, and they are very much attached to one 
 another. They are excellent women, and very fond of me. 
 I love them both equally well. Each of them has children, 
 and both are willing to remain with me till death. I will send 
 away whichever you tell me. But remember they belong to a 
 family of tambouriniers, living in a place where there are no 
 other church and prayers but the tambourine and fire-water. 
 
 " ' I will put away one of my wives, but it will break one 
 half of my heart to do so. And this is nothing in comparison 
 with the children. What is to become of their souls ? The 
 children will follow their mother, and lose their religion, their 
 prayers, and their souls. 
 
 " ' But I repeat, Black-robe, I am ready to do whatever 
 
803 
 
 you tell me. I want to be a Christian. But to put away one 
 of my wives and leave her in my hut ! Oh, how the whole tribe 
 will talk about it ! And, what is more terrible than the talk 
 of the tribe, is my own poor heart. 
 
 " ( As I told you before, I am extremely fond of them, and 
 if I must repudiate one, she will have to go. 
 
 " ' Black-robe, save my soul, but do not let the souls of 
 my children and my wife be lost/ 
 
 " ' I doubted for a moment the sincerity of this conversion ; 
 but I soon became convinced that Abraham was really con- 
 verted. I thanked God, and prayed to be enlightened as to 
 what I should do. 
 
 " ' My dear Abraham,' I said to him, ' you shall not bear 
 your name in vain ; you shall be a second Abraham. I thank 
 God for your conversion, and I trust that all tilings shall be 
 arranged so as to secure the salvation of your souls. 
 
 " ' In the evening we shall call together the chiefs, and 
 deliberate on the course to be pursued.' 
 
 " ' By this time we had arrived at the house where the 
 child lay dying. I baptized the infant, and returned to 
 Abraham's hut, my heart rejoicing, because another soul had 
 been gained to God. 
 
 " 'The chiefs held their meeting, and after some discussion, 
 decided that Abraham should keep his first wife, and put 
 away the younger, for whom he should construct a separate 
 hut at some distance, in which she and her children should 
 live at his expense. 
 
 " * Poor old Abraham made great objections to this. I 
 related to him the story of the vocation and sacrifice of 
 Abraham, and explained how he could now imitate the holy 
 patriarch, etc. 
 
 " * Abraham struggled against himself. But, as it was now 
 midnight, the council broke up, and adjourned to the next day. 
 ' On the 13th of May, after morning prayer, instruction, 
 and breakfast, the council of the chiefs assembled again. One 
 of them conceived the happy idea of sending for the woman 
 who was to be repudiated. But the latter returned for answer 
 

 304 
 
 that, as the sentence had been pronounced, it would be of no 
 use to open the discussion again. 
 
 'Another chief went out, and succeeded in bringing the 
 woman, followed by a crowd of Indians, curious to see how 
 the thing would end. 
 
 " ' Being informed of her presence, I turned towards Abra- 
 ham, and, repeating my discourse of the previous evening, 
 exhorted him to make the sacrifice, etc. 
 
 * Abraham had already made up his mind to conquer his 
 inclinations ; he stood up and tried to speak, but his feelings 
 overcame him, and he sat down covering his face with his 
 hands. 
 
 " ' All present were deeply affected, and the woman no less 
 than the rest. 
 
 'After a few moments' silence, Abraham, at my instiga- 
 tion, rose up again, dried his eyes, and began to relate the 
 history of the patriarch Abraham, and cite it as an example 
 for himself to follow. 
 
 ' He spoke with such eloquence and emotion, that every 
 one began to cry. 
 
 ' As soon as he had come to a conclusion, the woman 
 spoke in her turn : 
 
 'Yes, I am repudiated, and I shall go away. But 
 whither shall I go ? Shall I return to my parents, to lose my 
 own soul and the soul of my son, who now is so fond of 
 prayer?' 
 
 ' No,' I replied ; ' I shall never allow you to go away 
 and endanger your salvation. You shall remain here, and 
 lead a Christian life. Abraham will give you a hut and the 
 means of livelihood.' 
 
 " ' It is impossible,' she replied, ' that I should stay here 
 repudiated. I will go back to my parents, and when you 
 come, Black-robe, to build a church there, I will go and live 
 near with my son.' 
 
 " ' I then told her that I did not know when I should be 
 able to build a church in that place, and that, besides, her 
 parents would have long before perverted her. I conjured 
 
her not to aggravate poor Abraham's distress, telling her that 
 it would be a great consolation to him to see her resigned and 
 living like a good Christian, and that her present resolution 
 if carried out would grieve poor Abraham, displease the 
 Black-robe and the other chiefs, and afflict the hearts of 
 Jesus and Mary. I besought her in the name of all, in the 
 name of Jesus, Mary, and Joseph, to yield to my entreaties. 
 She submitted at once, and ended by saying, 
 
 " ' I am quite ready now to do whatever God requires of 
 me. I have been very wicked. I now promise to live like 
 a good Christian. To-morrow I will bring my little son, and 
 beg of you, Black-robe, to baptize him and me, and I will 
 do whatever you tell me.' 
 
 " ' And with the grace of God all this was done.' 
 
 " So far the Rev. Father Cataldo's account. 
 
 " And what are we to conclude from all this ? Assuredly 
 the finger of God is manifest in such events. And yet this 
 well-disposed nation must be left without a Missioner, because 
 Priests are not to be had. Oh ! let us pray the Master of the 
 harvest to send labourers into His vineyard, and to furnish 
 the means, without which no Mission can long continue to 
 subsist." 
 
 III. Kootonais. The Rev. Father U. Grassi addressed 
 to us the following letter dated Altanam (territory of 
 Washington), December J4th, 1872. 
 
 " The Kootonais are divided into three tribes. The first 
 inhabits the United States territory ; the second passes the 
 winter in the British territory and returns towards the South 
 in summer, to lay in a provision of roots, and cultivate some 
 fields situated for the most part below the frontier ; the third 
 never leaves the British territory. The first, which I was 
 charged to visit some years ago, is 26 leagues distant from my 
 residence at St. Ignatius, the second is 47 leagues, and the 
 third 100 leagues. 
 
 "As for the two first tribes, it is hardly possible to have 
 them visited by a Missioner more than twice a year, consider- 
 ing the distance separating them from us and the difficulty of 
 
travelling in the mountainous countries. It is only in August 
 and November, that is to say on their return from the territory 
 of the Black-feet, where they go buffalo-hunting every year, 
 that the Missioner can hope to meet them. The first time I 
 visited them, I took the road about the middle of October, in 
 company with another Father and a guide. The latter, how- 
 ever, proving to be inexperienced, we lost our way very soon 
 after our departure. Having wandered a day and a night 
 trying to discover the right road, we arrived in a state of ex- 
 haustion from hunger and fatigue at a camp of Kalispels, 
 where we were surprised to find how far we had strayed from 
 the path. I was obliged to return to our residence and make 
 another attempt the following week. This time I was more 
 fortunate. 
 
 " I perceived on my arrival among the first tribe, that it was 
 expected the Missioner would be able to remain a whole week 
 with them ; but it was quite impossible to satisfy the poor 
 Indians in this respect. Desiring to visit the second tribe 
 without any delay, I spent only two days instructing the first, 
 and then set out again, under the escort of an excellent in- 
 ferior chief of the tribe I was so long in search of. 
 
 " Already, a tolerably thick fall of snow covered certain 
 parts of the road. But if I had something to suffer on the 
 journey, I found unmixed joy awaiting me when I approached 
 and entered the camp. A Kootonais having met us at a 
 distance of more than three leagues from the encampment of 
 his tribe, as he was on his way to the chase, saluted the Mis- 
 sioner. and retracing his steps with all expedition, announced 
 my approaching arrival. The chief Michael, a venerable and 
 patriarchal old man, loved and respected by all his tribe, came 
 to meet me. I was conversing with the good chief when a 
 discharge of fire-arms was heard; this I knew was a token of 
 rejoicing, and it continued until 1 found myself in the midst 
 of the huts. 
 
 : "We found all the Indians drawn up in a double line in 
 the centre of the village, waiting to shake hands with the 
 Missioner ; which ceremony assumes with them a religious 
 
character, beginning and ending with the sign of the cross. I 
 experienced the greatest consolation all the time of my sojourn 
 among them; their simplicity, modesty, docility, and affec- 
 tion charmed me. I should have liked to spend the winter 
 among them, but this time I had no more than four days to 
 devote to them. On the feast of St. Francis Xavier, I said 
 Mass for them the last time previous to my departure. 
 
 " Just as I was about to leave, I saw such a quantity of 
 dried buffalo meat in our hut, that it occurred to me to 
 delay our departure a few hours and boil this supply of 
 provisions to make a great feast for the children. Fifty-five 
 children partook of the repast, and there was enough left to 
 bring some home to their families. They would not let me 
 go until I was completely wrapped up in a buffalo skin, and 
 thus protected from the cold. 
 
 " In the month of August the following year, I paid 
 another visit to the same tribe. It was then I learnt that 
 the third tribe of Kootonais had, on hearing of my last visit 
 to the second tribe, sent among them four or five of their 
 people, to get instruction and afterwards return to their forsaken 
 tribe, and communicate as much as they could retain of the 
 teachings of religion. Having had such proof of ardent 
 zeal, I should not have desired anything more earnestly than 
 to take my way to this same third tribe ; but there were too 
 many obstacles to such a course. I was of necessity com- 
 pelled to renounce the realization of my very natural desires; 
 and I returned to our residence at Saint Ignatius, grieved at 
 not being able this time to visit the most abandoned of the 
 Kootonais, and knowing not when I should be able to come 
 to their aid with my ministry. 
 
 "Towards the end of October, the same year, a person in 
 the employment of the Hudson's Bay Company being about 
 to go to the second tribe of the Kootonais, I offered to 
 accompany him. I found only a few families at the camp of 
 Michael, where I was not expected until the summer of the 
 following year. My companion was ready to return after three 
 days. I assembled the Indians for prayers, explained to them 
 
 VOL. xxxiv. 20 
 
308 
 
 how much I desired to see the third tribe, declaring, at the 
 same time, that if I had found more anxiety on their part to 
 second my efforts, I might have been able to make this much- 
 desired visit in the month of August, and asking them who 
 would have to answer for such of the unfortunate tribe as 
 should die without baptism, while I, who would have been 
 ready to act the part of the good Samaritan in their regard, 
 was not able to do so, etc. Death-like silence reigned among 
 my audience while I pronounced my discourse, and confusion 
 was visible on every countenance. The last prayer ended, 
 and the last moment having come, I was about to leave my 
 cabin when one of the men, taking hold of the skirt of my 
 soutane, made me sit down, and addressed me in the following 
 terms : 
 
 " c It never entered into our heads to prevent you visiting 
 the other tribe ; and, if we have been the cause of your not 
 visiting them in the month of August last, you will now find 
 us ready to make reparation.' 
 
 "'The season is now too far advanced,' I replied; 'there 
 is half a foot of snow on the ground.' 
 
 " ' You need not be afraid of that,' added another ; ' this 
 sort of snow soon disappears.' 
 
 " e But I have nothing with me but my horse.' 
 
 " ' I am going to give you another horse,' replied a third ; 
 * and, as for provisions, you need not be at all uneasy on 
 that account.' 
 
 " I saw that they took the matter quite seriously. How- 
 ever, I hesitated; for I could hardly see how it could be 
 possible to undertake so long a journey and return to Saint 
 Ignatius before the middle of winter, I put forward another 
 objection. 
 
 " * But that tribe is not expecting me at this season. It is 
 probably dispersed for the winter hunting.' 
 
 " ' Hasten your departure,' said the man who had first 
 spoken, ' and you will find them together ; for they will not 
 disperse until the caravan of the Hudson's Bay Company 
 passes through their camp.' 
 
309 
 
 " ' Well, then, I am ready.' 
 
 " I then went to inform my companion, the employ^ of the 
 Hudson's Bay Company previously referred to. He pro- 
 nounced my conduct imprudent, and represented to me that 
 my return after this new visit, even if possible, would cer- 
 tainly be destitute of the assistance and comfort I should find 
 if I were now to return with him, and give up the idea of 
 penetrating any farther. My resolution, however, was taken, 
 and I trusted that God would give me the necessary strength 
 to accomplish the good work. With joyful heart I set out 
 with my two Indian guides. 
 
 " On the third day, we met the caravan of which my good 
 savages had spoken, and, although T was fortunate in meeting 
 an agent of the Company, who gave me a supply of sugar, 
 coffee, and other little things which the Indians could not 
 provide, my mind was in a state of anxiety lest we should not 
 find our distant tribe ; for we had still a day and a half to 
 travel. At last we reached our destination ; but, from the 
 summit of a hill, where it is easy to descry the Kootonais' 
 camp, we perceived that there was only a single cabin standing 
 on the spot. And even the family it belonged to was actually 
 on the point of setting out. Two hours later, we should not 
 have found a soul in the camp. The question then was how 
 we should find our Indians. Woods surrounded the camp 
 on all sides. My guides made the air reecho with their cries, 
 and one of them ran on to hold back the one family that 
 remained on the ground. On my arrival, I found they had 
 prepared a hut for me. Then they set off in search of those 
 who had last of all left the camp. We had not arrived till 
 the afternoon, and before evening we had succeeded in bring- 
 ing back twelve families. Next morning, by the time I was 
 awake, the whole tribe, with the exception of a single family, 
 were assembled again. How delighted I was to see all the 
 beaming faces around me ! 
 
 " The young people, of twenty years and under, had never 
 in their life seen a Black-robe ; not one Missioner had pene- 
 trated, they told me, as far ns this tribe since the Rev. Father 
 
 20 * 
 
310 
 
 Smet passed through, more than twenty years before. I 
 thought at first that I should he obliged to begin from the 
 beginning, and teach them to make the sign of the cross : I 
 was mistaken, however. Judging from the manner in which 
 they followed me as I said the prayers, I concluded that the 
 exercise was quite familiar to them. Moreover, they knew 
 the principal mysteries of our holy Faith so well, that, after 
 three days' work, I had the consolation of baptizing 260 
 adults and blessing forty marriages. Here, too, in spite of 
 the pressing invitations of the poor Indians, my stay was 
 short. Having marked out a spot on which they could build 
 a chapel, I quitted them on the evening of the third day to 
 return to Saint Ignatius, but not without promising to come 
 back the following year. And, in truth, I kept my word. I 
 found they had built a nice little chapel, where, within four 
 walls formed of trunks of trees laid one upon another, we 
 were able more comfortably to go through our religious 
 exercises. This time, I spent an entire week among them, 
 and promised that in future they should receive a visit from 
 the Missioner every year. 
 
 " After this second visit to the third tribe of the Kootonais, 
 all the members of the second expected likewise that I should 
 go to administer the sacraments to them. Then it was that 
 I was witness of the extraordinary endurance of the Indian. 
 After they had all come to confession, I saw a man approach 
 with tottering steps, whom I had never expected to see in the 
 chapel. This man had, four or five days before, been endea- 
 vouring to kill a bear, but had only succeeded in wounding 
 the animal. It was impossible to escape the fury of the 
 ferocious beast, which, rushing on its victim, eat away his 
 nose, tore his cheeks and the fleshy parts of his body, 
 severely injured his head, and left him in a fearfully mangled 
 condition. The other Indians ran to the scene of slaughter, 
 thinking the poor man must be dead ; brought him to his hut, 
 and carefully bound up his wounds. Hearing of my arrival, 
 he had himself brought to the camp, and after a short rest, 
 came up unassisted to make his confession like the rest.