CHAPTER XXV.

ST. PETER'S MISSION--THE BLACKFOOT INDIANS. FIRST MISSIONARY WORK AMONG THEM. THE FATHERS O. M. I., FATHER NICHOLAS POINT, S. J.

The object of this Mission was to bring the truths of Christianity to the Blackfeet Indians, who were in the early days one of the most numerous and most powerful tribes of the Rocky Mountains. Their country lay to the east of the min Rockies, from the 46^th to the 59^th parallel, and within the 29^th and 30^th degree of longitude west from Washington.

The region is an immense expanse of rolling prairies, with scarcely any timber. It has but a few insignificant clusters of mountains, the principal ones being the Bear Paw, the Belt and the Judith Mountains, the Little Rockies, so called, and further north, the Sweet Grass Hills. Here and there can be seen detached elevations rising abruptly from the general level of the surrounding plains. These straggling mounds or isolated elevations of different form and shape--some oblong, some round and others square (Called Buttes in Montana), are natural curiosities, and a puzzle to geologists.

The country is watered by the Missouri, the Milk River, the Marias, the Teton, and a number of smaller streams. It was the home of the buffalo where, as late as he early sixties, they roamed and swarmed in countless herds. Within the last twenty years, however, the greed and wantonness of modern civilization have almost utterly exterminated this once noble king of the prairies.

The Blackfeet nation is composed of three principal groups or families, having different names, but all speaking the same language. They are the Blackfeet proper, named in their tongue Siksikana; the Piegans or Pikani, and the Bloods, whose Indian name is Kaenna. The Siksikana or Blackfeet proper, had their home on the borderland between British America and the

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United States. When the boundaries were defined they found themselves on British soil; there they have remained.

This portion of the Blackfoot nation is now under the spiritual care of the Oblates M. I., who are engaged in missionary work over a great part of British America. By their zeal these men of God have brought into the fold and formed into fervent Christian communities a large number of wild Indian tribes along the Saskatchewan and the Mackenzie rivers, and throughout the northwestern territory of British Columbia. Father A. Lacombe, O. M. I., the apostle of that country, has been at work among the northern tribes nearly half a century, and in the whole of British America there is today no missionary more famed and more revered.

WE leave the Siksikana where they belong, in the good hands of the Oblate Fathers; and from this on whenever the name of Blackfeet occurs in these pages, it is to be understood as applying principally and almost exclusively to the branch of the nation living in Montana, namely, to the South Piegans

Two other tribes should here also be mentioned, the Gross Ventres, and the Assiniboines, who occupy the central part of the Milk River and the little Rockies. .though sometimes spoken of as Blackfeet, they spring from independent stocks, as clearly shown by their language, their tongues having nothing in common with each other, nor with the Blackfoot. There seems to be no doubt that the Gros Ventres have come from the race of Rapahoes, who were roaming over the plains of New Mexico and along the Platte and the Nebraska rivers, "whence," says Father De Smet, " a century and a half ago they migrated to their present home."

The Assiniboines are a branch of the Sioux or Dakota, whose language they also speak. They are the Sioux of the "Mountains," Assini in their tongue standing for mountains or rocks and Boines for Sioux. As related by Father De Smet, they separated themselves from the rest because of a squabble between two women, the wives of the two great chiefs. A buffalo had been killed, and each of the two women insisted upon having the whole heart of the animal for herself. From words they came to blows. The two great chiefs were foolish enough

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to take the part of their respective better halves, and separated with their followers. From that time the two tribes have been at war.

Father Nicholas Point, who spent the winter of 1846-7 among the Blackfeet and Gross Ventres, gives some interesting details about them. "The Gros Ventres of the plains, " he tells us, "have an advantage over the others in being more adroit, more docile and more courageous, but they are more strongly attached to their superstitions." And again: "If the Gros Ventres were less importunate, I would willingly call them the Flat Heads of the Missouri. They have something of their simplicity and their bravery."

Of the Pikani or Peigans he speaks as follows: "They are the most civilized, but the most noted thieves. If they can rob adroitly and in large value from an enemy of their nation, they never fail to do so. Not seldom even friendly tribes were the victims of the thieving propensities of these Indians.

"The Bloods," as we learn from the same Father, "are well formed, and generally less dirty; while the Blackfeet proper are said to be the most hospitable. Such," adds Father Point, "are the most prominent traits of these four nations so long at war with almost all their neighbors, and sometimes among themselves."

Notwithstanding the fact that they are addicted to the grossest polygamy, these savages visited the faithlessness of a married woman with a very peculiar and lasting retribution. A wife, if found untrue to her liege lord, is forthwith and inexorably dismissed minus her nose, which the man strikes off with a knife in the act of dismissal, as an evidence to the whole tribe of her guilt and repudiation, and as a punishment of her misconduct.

Here it may be observed that with the red man of the northwest the nose is the expression of one's whole personality or his Ego, an Indian always touching significantly the tip of his nose when speaking of himself. Whence it would seem that among them such nasal amputation carries much more than whites would attach to it.

Should the unfortunate creature be taken by another man and again prove untrue, her second dismissal is marked by cut-

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ting off one or both of her ears. The custom was indeed harsh and even barbarous, but does it not show in its own way how much marital fidelity is respected and valued even by savages? Though occasionally a deformed mutilated beauty could be seen among these Indians, as we learn from the missionaries, the case was of rare occurrence. The sanction proved effectively; and though directly aimed at checking the wantonness of the wild woman, it restrained indirectly the lust and lewd cravings of the wild man.

God forbid, that we should advocate savage methods, for civilized people. Still, it might be questioned whether the system of these barbarians would not be preferable to the divorce courts of many of the so-called cultured communities, and prove in the end more beneficial to the human family. In the Old Dispensation God's own Law stoned to death the offense, a punishment surely greater than the loss of one's nose and ears.

Father Point estimated the number of these Indians at about one thousand lodges, or nearly 10,000 souls; and he tells us that: "This is not half of what they were before the smallpox was introduced among them." He says, further on: "The women constitute two-thirds if not three-fourths of the whole number," adding at the same time: This inequality, so baneful to morals, is the result of the continuous warfare of these people with neighboring tribes.'

The greatest obstacle in the way of their conversion to Christianity was polygamy, to which these Indians were grossly addicted. The chief, wrote Father Point, "would listen willingly to us, could we but make terms with them on the article of plurality of wives." Nevertheless, they were all anxious to have the Black Robes remain in their midst, "and every returning spring," says Father De Smet, "they send pressing invitation to that effect." But no permanent Mission was founded among then till 1859, though its establishment had been in contemplation for several years.

Missionary work among a few of these Indian was first done by Father De Smet in 1840, on his return to St. Louis, when he met them along the Missouri. On Christians day of the following year, as related in the history of that Mission, he baptized at St. Mary's one of the head men of

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the tribe with his whole family. Some three years later he visited the Blackfeet in their own country and baptized a number of their children. On this occasion he had a novel experience, a little adventure tinged with romance, no less amusing than surprising.

He had addressed through his interpreter a gathering of Indians who sat on the side of a hill, the chiefs and notable above and the common crowd below. As soon as he had finished his instruction, one of the chiefs came down to shake hands with him, saluting him in very good English and telling him, besides, that he had a father poor interpreter. "these people," said the Blackfoot chief, "are deeply interested in what you have preached to them, but your interpreter did not put it before them in the proper way." "But you, please, sir, where did you learn English?" asked Father De Smet, in amazement. "Faith? In Ireland." Replied the Blackfoot chief. The Irishman, for such he was, went on with his story telling how he had wandered to the border settlements of the Northwest, where he had become too fond of drink; how he fell in with an old friend, a trader in the Indian country, who took him along, to save him from whiskey. He conceived a liking for the redskins and had lived among them ever since. In a war with some hostile tribe he had distinguished himself, and they had made him a chief. "After that," said he, "I married a squaw as well as I could, where no sight of a priest was to be had, and I have five papooses whom I have baptized myself, as well as I knew how. But I'd like you Reverence to do it all over for me and do it right this time."

The next missionary to visit the Blackfeet was Father N. Point, who spent a whole winter among them. He made his headquarters at Fort Louis, a trading-post of the American Fur company, which was located a few miles below Fort Benton. Whilst in their midst, he examined their disposition with regard to a permanent Mission, and on this subject he wrote as follows to Father De Smet: "Among the different camps there is a species of emulation as to who will have the Black Robes on their lands. Concerning this I have decided nothing; I have only stated that in case a Reduction were formed, the Mission

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would be built in the locality which would afford the greatest advantage to all the tribes taken collectively."

Father Point was recalled to the Indian Missions of Upper Canada, but he left behind him proofs of great efficiency and remarkable zeal. He visited the different bands, spending with each several weeks; and being a skillful artist he won the good will and esteem of the chiefs by painting their portraits. He gave daily three instructions in Christian doctrine, one to the men, another to the women, and a third to the young folk. Having translated the ordinary prayers into Blackfoot by means of an interpreter, he taught them to young and old, all being most eager to memorize and recite the prays in common.

But what seemed to specially impress these wild children of the prairie was the sign of the Cross: "There is scarcely any camp among the Blackfeet," says Father Point, " in which the sign of the Cross is not held in veneration and practiced." Indeed, such as their reverence for the sign of our Redemption, that they would harm no one, not even a deadly foe, if he had cross about him, or if he knew how to bless himself. This became so well known among the whites that even non-Catholics and men of no religion, if they had to travel over the Blackfoot country, where at this time no white man's life was safe, would learn to make the sign of the Cross, and not fail, besides, to carry with them a little cross, were it but in the form of breast-pin or a watch-charm. The sign or emblem would most likely prove their best protection from attack.

As one of many instances of the kind, we may cite that of Captain J. Cooks, of Whitehall, Montana, and a couple of companions, all three non-Catholics. They had come to our Territory by way of Fort Benton, to go the gold mines of Alder Gulch, just when the Blackfeet Indians were most hostile to the whites. While in camp near Sun river they were surprised by a large party of savages, and having no chance of escape, the expected any moment to be slain. Suddenly a few of the Indians by the faint light of the campfire caught sight of something like a cross, hanging from Captain Cooke's watch-guard. They looked carefully a the thing; glanced at one another; made some more signs and muttered a few words, as though undecided what they would do. Upon this, Captain

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Cook bethought himself of the sign of the Cross which Mat Carroll, one of the fur-traders at Fort Benton, had taught him as a probable safeguard in such an emergency. He blessed himself with great solemnity before the crowd of redskins. At once, the whole scene was changed as if by magic. The savages, who up to that moment had blood in their eyes and murder in their hearts, became friendly; they shook hands with him and his companions and bade them to go their way unmolested. Other whites who did not know or made no use of the secret, had been massacred without mercy in that same vicinity a short time before. The writer learned these details from Captain Cooke himself.

While among these Indians, Father Point performed and recorded in due form, 667 baptisms. All were in such dispositions, he tells us, that only one word on his part would have been necessary to enable him to baptize with their consent all the children, from the oldest down to those of only one day, with mothers bringing the little ones to him of their own free will. "I could have baptized a number of adults," he further declares; "they seemed to desire it ardently; but these desires did not spring as yet from the true principles of religion." There seemed to exist among them a persuasion that when they had received baptism they could conquer any enemy. The courage and happiness of the Flat Heads appeared to have given the Blackfeet this belief; "which explains," says father Point, "why some of these wretches, who seek only to kill their neighbors, were the first to ask to be baptized."

Many of these people appeared also to be under the impression that the Black robes could heal all bodily diseases, and make the earth quake and the thunder roll at pleasure. One day the Gros Ventres brought to the Father a hunchback and another individual who was very short-sighted, that he might cure them. It proved no easy task to make the Indians understand that to work such cures was not in the power of the Black Robe, who could heal the soul, but not always the body. About this time there occurred in the country of the Gros Ventres a severe earthquake, and the rumor went abroad that the missionary was the cause of the earth's illness, and that, in consequence, the dread smallpox would soon stalk again through their land.

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Several signs of what seemed Divine Justice against some who belittled the counsels of the priest contributed noticeably to change the minds and the hearts of many of the Indians and dispose them to receive the faith. Father Point refers to at least twelve individuals suddenly struck down by death, one way or another, and just when they were straying most widely from the right path.

But what a loss did not these poor children of the forest sustain with the departure from among them of father Point's Assigned to the Mission of Upper Canada, he left Fort Louis in the spring of 1847, and from that date until several years later the Blackfeet Indians remained entirely abandoned.

Some Protestant missionaries in the meanwhile sought to occupy the field by starting a Mission of their own at Fort Benton but the undertaking proved a failure. The men who were given the charge became aware before very long that the Indians did not want them. Hence after disposing of their books and other effects, some of which were purchased by Father A. Hoecken, the preachers pulled up stakes and left for other pastures.

It has been reliably stated that in 1858, at the suggestion of Father De Smet, Mr. Vaughn, the U. G. Agent over these tribes, petition from these people entreating that Black robes might be sent to them to instruct them in the teachings of Christianity. It was most likely in consequence of such an appeal that the first steps were now taken toward establishing a permanent Mission among them, and that Father A. Hoecken and Brother Magri were assigned by Father Congiato, the general Superior of the Indian Missions in this part of the Northwest, to look up a suitable location.

The two missionaries arrived among the Blackfeet in April of 1859, and spent the whole summer following the Indians from place to place, keeping their eyes open for a convenient site whereon the new Mission could be located. The first spot they chose was on the banks of the Teton River, close to where Choteau stands today. Hence the name Priest's Butte given

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to the straggling peak some distance off, and by which that towering landmark has been known ever since. On this first site three cabins were erected by Father Hoecken and Brother Magri. The two missionaries were the first white settlers in that part of the country. In October they were joined by Father C. Imoda, he too having been assigned by the Superiors to the same Mission. The Fathers spent the winter here, learning the language and teaching the rudiments of Christianity to a few Indian children.

The location, however, did not seem to be very desirable. Hence another had to be found, and on March 13, 1860, on the banks of Sun river, close to what afterward became Fort Shaw, a couple of cabins were constructed. But soon after, on August 9, a suspension of building was ordered by the Superior Father Congiato. What may have been the cause we have never heard. Father Imoda and the Brother were directed to report to St. Ignatius; while Father Hoecken returned to the States.

The following year, 1861, Fathers Giorda and C. Imoda, with Brother Francis De Kirk, were assigned to the Blackfoot Mission. They were directed to proceed to Fort Benton, and pass the winter there. They were further instructed to look up a suitable location for a permanent Mission for the Indians. Once located the new Mission was to be called after St. Peter, the head of the Apostolic College, the name having been chosen by the Superior, Father Congiato, our of respect for the Very Rev. Peter Beckx, the Father General of the Society of Jesus, who had approved and took much interest in the work. The new missionary band arrived at Fort Benton on the 25^th of October.

The following spring, 1862, Father Giorda and Imoda, with Brothers F. De Kock and Lucian D'Agostino, the last mentioned a new arrival, scoured the country in search of a suitable location. They found, at last, a desirable site along the banks of the Marias; but several of the chiefs strongly objected to having he Mission located there, and insisted with Father Giorda that it be established elsewhere. As the Father discovered before long, the Indians were quite diplomatic about the matter. The Marias region teemed with buffalo which, the Indians

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feared, would be all exterminated by the whites who were sure to follow in the wake of the Mission. Hence they did not want it located in that section.

Lest they should become alienated, Father Giorda thought it advisable top yield to their wishes. Accordingly, he and Father Menetrey, who a few months before had been called to work in this new field, started out again in search of a suitable Mission site. Finally, they struck a place along the north bank of the Missouri; some six miles above the mouth of the Sun River, which seemed to answer every purpose. There the new Mission was located on February 14, and received the name of St. Peter. Log cabins were soon constructed; a number of Indians came around, and taking up places to their liking, pitched their tepees here and there in the vicinity.

It was here that Father Giorda came near losing his life by drowning. One day toward evening whilst he was crossing the Missouri over the ice, the crust gave way. He spread out his arms instinctively, and catching hold of the ice beyond the break, kept himself from going under. But how long could he withstand the strain and keep from being drawn down and carried off by the current? A more critical situation could hardly imagined.

Most providentially, Brothers D'Agostino and De Kock, with an Indian, happened to be within hailing distance. They heard the Father's cry for help and hastened to his rescue; but found it impossible to reach him, the ice breaking under their feet as they attempted to go toward him. Upon this, the Indian, advanced carefully as far as the ice would carry him, threw round the Father the noose of a long lariat, and by a quick and dexterous twist fastened it. this done, he drew him out of the water safely. A marvelous feat, which amazed the two Brothers, who, unable to lend any assistance, stood watching the performance, in silent prayer and with bated breath.

Realizing that, after God, he owed his life to the Blackfoot, Father Giorda there and then made a vow to devote the rest of his days to the salvation of the tribe, should his superiors approve of his doing so. From what we are told of him by Father Kuppens the Indian was a pagan.

Scarcely a couple of weeks after his narrow escape from

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Drowning, the same Father met with another experience no less trying, though of an entirely different kind. About the close of the same month, February, 1862, he set out with his interpreter to visit the Gros Ventres, and fell in with a war party belonging to the camp of Bull Lodge, one of the chiefs of the tribe. Both he and his companion were made prisoners, but the latter managed, somehow, to escape. The marauders took from the missioner his mount and packhorse, provisions and all; and not content with this, they stripped him of the clothes on his back, to his very undergarments. Having relieved him of the cassock, the red flannel short he wore aught their fancy, and this, too, he had to surrender t this captors. No sooner had one of the band gotten it, than he put it on himself; but he was considerable enough to offer his own habiliment, a vermin-infested something without name, in exchange. It is stated that the thermometer at the Fort marked at this time forty degrees below zero; and how, under such conditions, Father Giorda did not perish with cold is trust remarkable.

He managed, however, to make his way into the presence of Bull Lodge, who handed him a buffalo skin for a covering. The chief could hardly believe that he who stood naked before him and half frozen was a Black Robe. Not long after, horses, saddle, and some personal effects, namely, breviary, cassock and a pair of blankets, were returned to the missionary, but he was not permitted to remain the camp. Father Giorda is our authority for the story which we have also in his own handwriting before us.

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The rest of the Indians, on becoming aware of the ill-usage of the Black Robe at the hands of some of their people, sent apologies to the Fort, sincerely regretting the occurrence. They expressed also a desire to be visited by the missionary. Father Giorda had been praying for some such favorable turn, and was soon again on his way to the Indians, who were camped on the banks of the Milk River. He arrived among them on the 10^th of April; but several of the chiefs and influential men of the tribe appeared anything but well disposed, and would not consent that any of their children be baptized. Soon, however, a change for the better became noticeable. Father Giorda said the first mass in their camp on April 13, which was Palm Sunday, and on the same day baptized 134 children.

It is made clear that, whilst St. Peter's Mission on the bank of the Missouri was being established in the material sense, it already was reaping, amidst trials and crosses, a goodly harvest of souls.