The Columbia River: Its History, Its Myths, Its Scenery, Its Commerce/Part 1/Chapter 6

CHAPTER VI

The Coming of the Missionaries to the Tribes of the River

Journey of the Nez Percé Chiefs to Find the White Man's Book of Life—Interest Excited among Christian People by this Event—Methodist Church Leads in Preparing for a Missionary Party—Jason Lee and his Mission near Chemeketa—The Reinforcement by the Lausanne—Importance of Jason Lee as a Force in Oregon History—The Missions of the American Board at Walla Walla, Lapwai, and Tshimakain—Preliminary Journey of Whitman and Parker in 1835—The Wedding Journey from Missouri to the Columbia in 1836—Dr. Whitman and his Associates and their Traits of Character—On the Summit of South Pass—Whitman's Waggon—Arrival at Vancouver and Conference with McLoughlin—Locations of the Missionaries—Reinforcement in 1838—Friendship of the Nez Percés—First Printing Press—Whitman's Ride in 1842-43—The Catholic Missions—Fathers Blanchet, Demers, and De Smet—Influence of the Missions.

IN 1832 a strange thing happened. Four Indians appeared in St. Louis seeking the "White Man's Book of Life." At that time General William Clark was superintendent of Indian affairs, located at St. Louis. He was familiar with the Western Indians and had greatly sympathised with them.

Learning of these strange Indians and their stranger quest, General Clark sought them, and entered into communication with them. It is usually stated that these Indians were Flatheads from the Pend Oreille region, but Miss Kate Macbeth, a missionary for many years to the Nez Percés, became convinced that three were Nez Percés and the fourth a Flathead. How they had learned that the white man had a “Book of Life” is not known. Captain Bonneville's journal states that Pierre Pambrun had given many of the Oregon Indians instruction in the rudiments of the Catholic worship. Some have conjectured that Jedediah Smith, a noted American trapper, and, most remarkable of all, a devout Christian, may have imparted religious thoughts to them. Miss Macbeth believed that the motive of the mission was to find Lewis and Clark, the explorers, whose visit in 1804-05 had produced a profound impression on the Nez Percés. The first published account of these four Indians appeared in the New York Christian Advocate for March 1, 1833. This was in the form of a letter from G. P. Disoway, in which he enclosed a letter to himself from his agent, William Walker, an interpreter for the Wyandotte Indians. Walker was at St. Louis at the time, and met these four Indians in General Clark's office. He was much impressed with their appearance, and learned that General Clark had given them as full an account as possible of the nature and history of man, of the advent of the Saviour, and of His work for men. Walker states that two of the four men died in St. Louis, and as to whether the others reached their native land he did not know.

In the Illinois Patriot of October, 1833, the same topic was taken up, together with the statement that Walker's report had excited so much interest that a committee of the Illinois Synod had been appointed to investigate and report on what seemed the duty of the churches in the premises. The committee accordingly went to St. Louis and confirmed the account by conference with General Clark. They also made it an object to learn all available facts in regard to the general conditions among the Indians west of the Rocky Mountains.

One of the most valuable records in respect to these Indians is from George Catlin, the noted painter and student of Indian life. Catlin was on the steamer going up the Missouri toward Fort Benton with these two remaining Indians on their homeward journey. His account of them in the Smithsonian Report for 1885 is thus:

These two men, when I painted them, were in beautiful Sioux dresses which had been presented to them in a talk with the Sioux, who treated them very kindly, while passing through the Sioux country. These two men were part of a delegation that came across the mountains to St. Louis, a few years since, to inquire for the truth of representation which they said some white man had made among them, that our religion was better than theirs, and that they would all be lost if they did not embrace it. Two old and venerable men of this party died in St. Louis, and I travelled two thousand miles, companion with these two fellows, toward their own country, and became much pleased with their manners and dispositions. When I first heard the objects of their extraordinary mission across the mountains, I could scarcely believe it; but, on conversing with General Clark on a future occasion, I was fully convinced of the fact.

It appears from still another account of the matter that the two surviving Indians were disappointed in that they did not actually get possession of the “Book.” A speech of one of the chiefs as he left General Clark has been published in a number of books, and is well worthy of preservation. It should be stated, however, that this speech has no authentic source, nor does it appear anywhere how it was obtained. It is commonly stated that it was “taken down” at the time by one of the clerks in General Clark's office. The historian Mowry is authority for the statement that one of the Indians gave the substance of the speech to the missionary, Spalding, at a later time. It has, also, a somewhat conventionalised sound. Yet with whatever discredit may be cast upon it, it possesses so many elements of interest that it may well be given here. This is the reported speech.

I come to you over the trail of many moons from the setting sun. You were the friend of my fathers, who have all gone the long way. I came with an eye partly open for my people, who sit in darkness. I go back with both eyes closed. How can I go back blind, to my blind people? I made my way to you with strong arms through many enemies and strange lands that I might carry back much to them. I go back with both arms broken and empty. Two fathers came with us. They were the braves of many winters and wars. We leave them asleep here by your great water and wigwams. They were tired in many moons and their moccasins wore out.

My people sent me to get the White Man's Book of Heaven. You took me to where you allow your women to dance, as we do not ours, and the book was not there. You took me to where they worship the great Spirit with candles, and the book was not there. You showed me images of the good spirits and the pictures of the good land beyond, but the book was not among them to tell us the way. I am going back the long and sad trail to my people in the dark land. You make my feet heavy with gifts and my moccasins will grow old in carrying them, yet the book is not among them. When I tell my poor blind people after one more snow, in the big council, that I did not bring the book, no word will be spoken by our old men or by our young braves. One by one they will rise up and go out in silence. My people will die in darkness, and they will go on a long path to other hunting grounds. No white man will go with them, and no White Man's Book to make the way plain. I have no more words.

Taken altogether, it may be said that this event, as preserved in these various ways, constitutes one of the most pleasing and significant, though pathetic, incidents in Indian history. It was, moreover, pregnant with results. It might almost be said that it was the key to American possession of Oregon. For upon the acquisition of the story by the Christian people of the United States, there rose an immediate demand that something be done to carry the Gospel to the Indians of the Oregon country. This story was interpreted as a Macedonian cry. The period was one of strong religious feeling, as well as missionary zeal. The warm-hearted followers of the Cross felt at once that here was a providential opening to honour that Cross and to advance its kingdom upon the western border of civilisation.

The Methodist Church was first to take up the work of sending forth missionaries to the Oregon Indians. To Wilbur Fiske of Wesleyan University seems due the credit of the first move. He enlisted the interest of Jason Lee, a former student at Wesleyan University, but then engaged in missionary work in the province of Quebec. Lee was a tall, athletic young man, full of zeal and consecration, not polished or graceful in manner, but powerful in spirit. He grasped at once the great possibilities in the proposition of Dr. Fiske, and, going to Boston, became appointed by the New England Conference as superintendent of a mission to Oregon. Daniel Lee, Cyrus Shepard, and P. L. Edwards were named his associates.

In 1834, this mission band learned that Nathaniel Wyeth, famous as a fur-trader, was expecting to cross the continent, sending his goods by the brig May Dacre to the Columbia River. Such an opportunity was too favourable to be lost, and the Methodist Board at once opened negotiations with Captain Wyeth, with the result that this first missionary company to Oregon went with him and arrived safely at Vancouver on the Columbia, the headquarters of the Hudson's Bay Company. The May Dacre reached her destination soon after, and thus Mr. Lee and his comrades found themselves at the threshold of their labours. The first intention had been to locate among the Nez Percés and Flatheads, the ones from whom the Macedonian cry had gone up. But Dr. McLoughlin, the chief factor at Vancouver, who had received them with the utmost interest and cordiality, persuaded them that the Willamette Valley would be a more promising field. Its advantages were obvious. It was directly on water navigation to the sea, and within easy distance of it. It was so near the chief entrepôt of the Hudson's Bay Company as to be comparatively safe and accessible to all mails. The valley was of extraordinary scenic charm and salubrious climate. The natives, moreover, seemed more tractable and peaceful than those of the upper valley. Accordingly the Methodist brethren ascended the Willamette to a point near a group of farms which had been located by French employees of the Hudson's Bay Company on what is known now as French Prairie. One of these Frenchmen was Joseph Gervais, and from him the subsequent town of Gervais was named. The mission was located on the Willamette near Chemawa, the present site of the United States Indian School. It was ten miles north of Chemeketa, which was the great Indian Council Ground, or Peace Ground, from which fact the missionary applied to it the name of Salem,—a change of name more commendable for piety than for taste.

Jason Lee set to work at once with zeal, patience, and intelligence, to inaugurate the work to which he had consecrated his life. At times his efforts seemed to be well rewarded. Then pestilence would attack the Indians, followed by suspicion and excitement, as a result of which all the gains would be lost. The work among the whites and their half-breed families was more encouraging than that with the Indians. At the best, Indians have been inconstant and unreliable in respect to religious instruction.

In 1837 a strong reinforcement arrived, among whom were Dr. Elijah White, destined to become a man of note as Superintendent of Indian Affairs.

In 1838, Rev. Daniel Lee and Rev. H. K. W. Perkins established a new station at Wascopum, now the location of The Dalles. In the same year Jason Lee returned East to secure an addition to the mission. His efforts were crowned with success. Five missionaries, one physician, six mechanics, four farmers, one steward, and four female teachers, with a number unclassified,—in all thirty-six adults and seventeen children,—reached the Columbia River on the good ship Lausanne, under charge of Captain Spalding, on May 21, 1840. This was the most notable company that had yet reached our Great River. Among them were men and women who contributed in a great degree to the subsequent growth of Oregon. Of the number were Revs. Gustavus Hines, Alvin Waller, J. P. Richmond, and J. H. Frost; Dr. Ira L. Babcock, George Abernethy, afterwards governor of the territory, J. L. Parrish, and L. H. Judson. All the men were accompanied by their wives, and most of them had children. They were, in short, the advance guard of the American home-builders in Oregon, and as such they deserve a special place on the roll of honour.

With this added force, it was possible to enlarge the work, in both secular and religious lines, both among the whites and the Indians. A mission was started at Clatsop on the south side of the mouth of the Columbia under Mr. Parrish, one at the falls of the Willamette, and another on Tualatin Plains, under Mr. Hines, while still another was located by Mr. Richmond at Nisqually on Puget Sound.

As time passed on, it became more and more evident that this work was to become less for Indians and more for the incoming whites. The whole aspect of it changed. The Methodist Board in New England decided that they were not justified in maintaining the missions, and these were discontinued during the decade of the forties.

Out of the mission at Chemeketa grew Willamette University, one of the most prominent educational institutions of Oregon.

Jason Lee returned to the East and died in Canada in 1845. His life, though short, was heroic and influential. He looms large on the background of the history of the Columbia. In brief retrospect, it may be said of him that he combined religious zeal with shrewd common sense and capacity to see and adapt himself to the business and political conditions of his time and place. This capacity is illustrated by his shrewd management of a bold and enterprising character named Ewing Young. This man was about starting a distillery in the Willamette Valley. Knowing the ruinous effects of intoxicants on Indians, the missionaries strongly opposed the enterprise. But knowing also that Young was a man of force and capacity and much more valuable as a friend than as an enemy, Mr. Lee accomplished the abandonment of the distillery by indirection, and at the same time gained one of the most important steps in the development of the country. For he induced Young to undertake the great work of driving into the Willamette Valley a large herd of cattle from California. To the settlers beginning to locate on the fat pasture land along the Willamette and its tributaries, this was a stage in history of priceless moment. Up to that time the only cattle in the country belonged to the Hudson's Bay Company and it was not their policy to encourage American settlers.

Another fact in connection with Jason Lee constitutes a landmark in the history of American acquisition of Oregon. This was a memorial prepared by him, with the assistance of P. L. Edwards and David Leslie, and signed by practically all the adult men then accessible in the Willamette Valley, thirty-six in number, addressed to the United States Congress and praying that the Government would consider the importance of the Columbia River country and the question of acquisition. This memorial was dated March 16, 1838, and was taken by Mr. Lee to the East and given to Senator Linn of Missouri, in January, 1839. Senator Linn was so aroused over the boundless possibilities offered to westward expansion that he introduced a bill in the Senate calling for the establishment of Oregon Territory and the occupation of it by the military forces of the United States. Though this bill did not become a law, it constituted a rallying cry for the friends of American possession, which had results of utmost importance.

In short, to Jason Lee, more than to any other one, unless we except Dr. Marcus Whitman, of whom we shall speak later, must be attributed the inauguration of that remarkable chain of causes and effects, a long line of sequences, by which Oregon and our Pacific Coast in general became American possessions, and the international destiny of our nation was secured.

From the Methodist missions of Lower Columbia we turn to the Presbyterian and Congregational missions of the upper River and its tributaries. The American Board of Foreign Missions was at that time under the joint control of three religious bodies, Presbyterian, Congregational, and Dutch Reformed. At the instance of the last named body, the Board in 1835 commissioned Rev. Samuel Parker of Ithaca, N. Y., and Marcus Whitman, M.D., of Rushville, N. Y., to make a reconnaissance of the country of the Columbia, with the view of a mission. Under the protection of the American Fur Company, the two spiritual prospectors journeyed as far as Green River. There deciding that what they learned of the land beyond the Rocky Mountains warranted the carrying out of the missionary project, they determined to part company, Dr. Whitman returning to the "States" for reinforcements, and Dr. Parker going onward through Oregon to the mouth of the Columbia, and proceeding thence by ship to Honolulu, whence he returned by water to his home. Dr. Parker was an elderly man, somewhat pedantic and notional in his ways, but withal full of energy and zeal in the cause. He was not so popular with trappers and frontiersmen as his companion. For Whitman was a young, athletic man, capable of any degree of fatigue, very ready in proffering his professional or other services to those in need. There was a bonhommie and general disregard of the conventionalities in Whitman that caused the rough spirits of the border to "take to" him at once, while they rather looked askance at the more straight-laced ecclesiastic. But Parker was a man worthy of all respect for his qualities both of mind and purpose. He was a keen observer, and has left us, as his contribution to history, his Travels beyond the Rocky Mountains, one of the most readable and valuable books of travel in our western literature. His journey was, in fact, the first one across the continent, after that of Lewis and Clark, which produced a book of high standard.

Dr. Whitman made his way at once to his home in New York, accompanied by two Nez Percé Indians. Arriving late on Saturday night he stopped with his brother, and no one else of the village knew of his arrival, until at the hour of service the next morning, he appeared in the aisle followed by his two Indians. His appearance was so like that of an apparition that his usually staid and proper mother lost her head entirely, and leaped to her feet, shouting "Why, there is Marcus!" The equilibrium of the meeting was for the time almost destroyed.

Within a few months, Dr. Whitman was married to Narcissa Prentiss. He persuaded Rev. H. H. Spalding and wife, who had hitherto planned to go as missionaries to the Osage Indians, to join them for Oregon. W. H. Gray was secured to go with the party as secular manager.

And now began the famous "Wedding Journey" from New York to the banks of the Columbia. It included within itself the romance, the pathos, the devotion, the heroism, and at the last, the tragedy of missions.

The History of Oregon, by W. H. Gray, is the chief original authority for this journey, though the women of the party kept journals which are of great value. It would seem that all the members of the party were of marked personality. Dr. Whitman was a tall, spare man, with deep blue eyes, wide mouth, iron-grey hair, of inflexible resolution, and very set when his mind was once made up, though flexible and even variable till that point had been reached. He was of enormous physical strength and endurance, with a constitution, as one who knew him later told the writer, "like a saw-mill."

Mrs. Whitman was a woman of liberal education for those times, large, fair-haired, blue-eyed, dignified, and somewhat reserved (rather "starchy," the mountain men thought her), very ladylike, refined, and attractive. One of the pathetic and interesting things about her is related by Mrs. Martha J. Lamb in the Magazine of American History, in 1884. This relates the fact that the church of which Miss Prentiss (Mrs. Whitman) was a member in Plattsburg, N. Y., held a farewell service for her, and in the course of it the minister gave out the hymn:

Yes, my native land, I love thee,
All thy scenes, I love them well;
Friends, connections, happy country,
Can I bid you all farewell.

The entire congregation joined heartily in singing, but before the hymn was ended voice after voice was choked with sobs, and in the last words the clear, sweet soprano voice of Miss Prentiss was heard alone, unwavering, like a peal of triumph.

Mr. Spalding was a very different man from Dr. Whitman and has not been so well treated by historians. He is said to have been more nervous and crotchety, though of remarkable industry and intense likes and dislikes, which he never scrupled to express in vigorous fashion. The fact remains, however, that his mission was altogether the most successful of all those founded in Oregon.

Mrs. Spalding was tall, dark, rather coarse featured, and of fragile health. It is truly wonderful that with such a handicap she should have been able to accomplish the arduous journey to Oregon. She was less fastidious and reserved than Mrs. Whitman and adopted the policy of taking the habits and manners of the Indians in greater degree, whereas her more dignified sister believed in the policy of trying to raise the Indians to her own level. The Indians therefore understood Mrs. Spalding better. The Indians always desired the privilege of entering Mrs. Whitman's private room unannounced, and, if possible, of seeing her at her bath or toilette. Her natural objection to such intrusion was a chronic grievance which resulted in the suspicion by the Indians that she was conspiring against them.

W. H. Gray, the secular agent, was a young, fine-looking, daring, and athletic man, very skilful in making and handling boats, teams, waggons, and anything else of a practical nature. He was so positive and even violent in his views as to alienate many with whom he came in contact. Yet he was one of the manliest men that ever came to Oregon, and was intimately connected with nearly every important event in the history of the Columbia River, navigation included. His four sons, all born in Oregon, became steamboat captains and pilots, and without question, no one family has been so intimately associated with the River as has the Gray family. If any one group of people could be said to have filed a claim on the River, it is the family of W. H. Gray. Gray's history is of high value, yet so intense was his hatred of the Hudson's Bay Company and of the British in general, as well as of Roman Catholics, that his book has been subjected to unsparing criticism by later writers.

The little missionary band of five, accompanied by the two Nez Percé Indians who had gone East with Whitman the year before, joined the westbound caravan of the American Fur Company, and journeyed with them the greater part of the way. One of the most thrilling and suggestive moments in their journey was when they stood on the summit of the Rockies at South Pass. There they looked down the westward maze of mountains and valleys drained by the Snake River and its tributaries as these swept west to join the Columbia and thence proceed to the Pacific. With that vision before them, they spread the Stars and Stripes to the breeze and kneeling upon the turf, they took possession of the great unknown to the westward in the name of God and the American Union. Nobly was the claim maintained, though with it came the crown of martyrdom.

Whitman desired above all other things to demonstrate the feasibility of a waggon road to the Pacific. He therefore insisted on taking his waggon,—"Chick-chick-shaile-kikash," the Indians called it, in attempted onomatopœia. His demonstration was successful, though the trouble was infinite. He was compelled to leave the waggon at the Hudson's Bay Fort on the Boisé, near the present site of Boisé City, with the intention of getting it the next year. The Hudson's Bay people used every effort to discourage Whitman in his waggon enterprise, though according to Gray, they made much use of the vehicle in their fort.

On September 2, 1836, the mission party reached the Hudson's Bay Company's fort at the mouth of the Walla Walla, a little more than four months and two thousand two hundred miles from the banks of the Missouri to those of the Columbia.

But the journey was not complete, for their definite location must yet be selected. They proceeded now in bateaux down the Great River to Vancouver, the headquarters of the Hudson's Bay Company's empire. There Dr. McLoughlin, the chief factor, met them with his own peculiar cordiality, and yet with the dignity befitting the head of so great an establishment. He was a noble man, and though business considerations and the orders of the directors of the company would have led him to “freeze out” the Americans, yet humanity and his own genial nature forbade him to withhold the cordial hand from the mission band. The fort and two ships in the river were arrayed in gala attire in honour of the event. Dr. McLoughlin did the honours of his spacious hall to Mrs. Whitman and Mrs. Spalding in a style that would have graced a baronial mansion.

By Dr. McLoughlin's advice, since the Methodist mission had been located in the Willamette Valley, Whitman decided to establish himself among the Cayuses in the beautiful and fertile valley of the Walla Walla, at Waiilatpu, the "Place of the Rye-grass." Spalding accepted the urgent appeal of the Nez Percés to go a hundred and twenty-five miles eastward to Lapwai on the Clearwater, near the modern site of Lewiston. Both stations were fair to look upon, with every natural advantage. It proved, however, that the Cayuses were fierce and intractable, while the Nez Percés, though warlike and manly, were also docile, ambitious to learn, and predisposed to friendly relations with the Americans.

In 1838, the American Board of Foreign Missions sent a reinforcement to the field, consisting of Revs. Elkanah Walker, Cushing Eells, A. B. Smith, and their wives. Mr. Gray, who had returned the previous year in order to organise this reinforcement, had found a wife, and with her was now accompanying this second missionary band to Oregon.

Messrs. Walker and Eells located at Tshimakain, on what is now called Walker's Prairie, near Spokane. Mr. Smith went to Kamiah up the Clearwater, about sixty miles from Mr. Spalding's station at Lapwai.

Time fails to speak of the many interesting events marking each of the missions. They were all located in singularly attractive spots, and every one of the missionaries made great progress in cultivating the ground, building mills, houses, and fences, and interesting the Indians in the arts of peace. It is true that when the novelty of the white man's ways had passed, many of the natives lost all interest. Yet upon the Spokanes and the Nez Percés, lasting influences were wrought. The Nez Percés in particular, under the influence of their noble and intelligent chief, Hal-hal-tlos-sot, or Lawyer, almost decided the fate of American institutions in the upper Columbia River region for years.

One of the especially interesting events in connection with the Nez Percé mission was the acquisition by Mr. Spalding of the first printing-press used west of the Rocky Mountains. This was donated by the church of Rev. H. Bingham at Honolulu in 1839. The indefatigable Spalding, with the assistance of his wife, who had unusual powers as a linguist, began at once reducing the Nez Percé language to a written form and printing in it translations of hymns and portions of the Bible. Some of these first books of the Columbia River are still in existence. The venerable printing-press is in the museum of the Oregon Pioneer Society at Portland.

The most dramatic and influential event in connection with the missions of the Columbia, one of the most so in all American history, was Dr. Whitman's mid-winter ride in 1842-43 from Waiilatpu to St. Louis. Dr. Whitman, in common with Jason Lee, soon began to perceive that the Columbia Valley possessed resources and a location which would inevitably make it the seat of a civilised population. The corollary of this was that the mission must conform to the movements of the whites and in time cease to be simply an Indian mission. He perceived another thing. That was the purpose of the Hudson's Bay Company to hold Oregon under English possession and keep it a wilderness for the sake of the fur-trade. The corollary of that was that, if American families could be induced to locate in Oregon, they would in time topple the scale in favour of American ownership.

The value of Oregon was then but dimly understood among the Americans. Webster, Benton, and others of the great statesmen are on record in the Congressional Globe with many disparaging remarks upon “that worthless Columbia River country.”

Whitman watched all signs with anxious eye. Negotiations between England and the United States indicated a probable surrender to the former. The American Board was considering the abandonment of the mission. Looking over the broad field of the future of the American nation with a statesman's vision, Dr. Whitman readily saw that the interests of his country and of Christian civilisation demanded the acquisition of Oregon. Those interests were in jeopardy. He made the great resolution to proceed at once to the “States” with the threefold aim: confer with the officers of the American Board on the retention of the mission, confer with President Tyler, Secretary Webster, and such others of the officers of government as he could see at Washington, and finally help organise and lead back to Oregon an American immigration. His fellow-missionaries strongly opposed his purpose. They felt that it was abandoning the religious aims of the mission to take up political questions. But he declared that he had not expatriated himself by becoming a missionary. Go he would. The undertaking seemed chimerical, even desperate. But Whitman was bold, athletic, persistent, possessing all the qualities of a hero.

With a single white companion, A. L. Lovejoy, and one or more Indian guides, he left Waiilatpu on October 3, 1842. His journey through snow, ice, wind, hunger, peril, and deprivation of every sort, has been ofttimes described. The extent of his influence in securing the adoption by our Government of the policy of retaining Oregon has become the theme of earnest, even acrimonious discussion. The simple fact remains that Oregon was "saved" to the American Union. The missionaries Lee and Whitman bore, each his part, and a great one, in the great final result. It is not too much to say that of the various lines of influence by which the valley of the Columbia became American territory, that of missions was one of the strongest.

The Catholic missions of the Columbia Valley have found several chroniclers, of whom the most valuable are Rev. F. N. Blanchet and Rev. Pierre J. De Smet. The former in his book, The Catholic Church in Oregon, gives a clear and circumstantial account of the founding and carrying on of the work in the Willamette Valley. The latter in his Oregon Missions, and Western Missions and Missionaries, has given a singularly graphic and interesting report on religious progress, and with it many charming descriptions of the scenery and other natural conditions of the country.

Father Blanchet, in company with Rev. Modest Demers, went from Montreal to Vancouver, a journey of over four thousand miles, in 1837. At the Little Dalles of the Columbia, near the present Northport, a lamentable disaster cost the lives of twelve of the company with whom they were travelling. Reaching Vancouver on November 24, 1837, they received from Dr. McLoughlin, who had himself been brought up a Catholic, a most cordial welcome, though apparently not more cordial than the good man had given Lee, the Methodist, and Whitman, the Presbyterian. The fact that there were so many French Canadians in the country made the way of the Catholic Fathers easier than that of the other missionaries. For the French, with their gayety, sociability, and usual habit of intermarriage with the Indians, were much more popular with them than were the more harsh and reserved British and Americans. In fact the Catholic Fathers found a building all ready for their use at the historic town of Champoeg on the Willamette, thirty miles above Portland. There in 1836, the French settlers had built a log church, the first church building in Oregon. It is rather sad to relate that petty dissensions and jealousies marred the relations between the Catholics and the Methodists. But both alike were zealous and indefatigable in promoting the secular and religious interests of both red men and white men.

While Fathers Blanchet and Demers and their associates were busily engaged in the Willamette Valley, Father de Smet had come in 1840 into the Flathead country, in what is now Northern Idaho. His first mission was St. Mary's, on the Flathead River, founded by the planting of the cross on September 24, 1841. Other missions were soon established on Cœur d'Alene Lake and Pend Oreille Lake. Branching out from them were missions in Colville, and ultimately in the Walla Walla, Yakima, Wenatchee, and Chelan valleys.

De Smet greatly overestimated the number of Indians, reckoning those in Oregon at one hundred and ten thousand. He numbered his converts by the thousands. So pressing seemed the needs that in 1843, he went to Europe for reinforcements. He was very successful in his quest, returning the following year in the ship L'Indefatigable, from Antwerp, accompanied by four fathers, six sisters, and several lay brothers. He gives a thrilling account of his entrance of the Columbia River on July 31, 1844. He vividly portrays the terrors of the bar with the mighty surges dashing across the entrance. The captain did not understand the channel and became diverted from the true course, which was then by the north channel, and got into the south. The latter is now the main channel, but then was dangerous. De Smet piously regards their escape from wreck as due to the special interposition of divine providence, and to the favour extended to them because of its being the day sacred to St. Ignatius Loyola, founder of their order. De Smet's brilliant and poetical descriptions of the grandeur of the river and its forests denote a keen appreciation of nature and a facile pen.

Demers, De Smet, and Blanchet entered upon their work with such energy that by the time of De Smet's report in 1844 there had been established four dioceses in the region tributary to the Columbia; viz., Oregon City, Walla Walla, Fort Hall, and Colville. Oregon City was the Metropolitan See and in charge of Rev. F. N. Blanchet. Walla Walla was under the direction of Rev. Magloire Blanchet, who at that date had charge also of Forts Hall and Colville. Eleven chapels had been erected at different points; five in the Willamette Valley, one at Vancouver, one on the Cowlitz, one on Cœur d'Alene Lake, one on Pend Oreille Lake, one at Kettle Falls on the Columbia near Colville, and one near Calispell among the Flatheads. There were three schools; one being St. Mary's among the Flatheads, while at St. Paul's on the Willamette, there were two, a college for boys, still the site of a college, and a girls' academy. Twelve clergymen were engaged at that time in the work, and the number was soon increased to twenty-six by another reinforcement from Europe. With the reinforcement were also seven female teachers.

Each of these three chief groups of missions had its special aims, methods, and results. The Catholic was more exclusively religious, while the Protestants passed over readily from their initial religious aims to the domain of political and educational interest. The net result was tremendous in the history of the country.

Among the educational institutions growing directly out of the labours of the missionaries we may mention Willamette University at Salem, the direct successor of the Methodist mission at Chemeketa; Whitman College at Walla Walla, founded by Cushing Eells as a memorial to Marcus Whitman; Pacific University at Forest Grove, Oregon, founded by a later set of Congregational Home Missionaries; and the Catholic College at St. Paul's, the successor of the school founded in 1839 by Blanchet.

They rest from their labours and their works do follow them.