A combination of facts.—Settlers alive to their danger.—Mr. Hines’ disparagement of the Methodist Mission.—Indians want pay for being whipped.—Indian honesty.—Mr. Hines’ opinion of the Indians’ religion.—Mr. Geiger’s advice.—Dr. McLaughlin’s answer to Yellow Serpent.—Baptiste Doreo.—Four conflicting influences.

We now have before us a combination of facts and statements that no one living at the time they occurred will attempt to deny. Shortess and others still live to vouch for the truth of what is written. If Mr. Hines has shown the least partiality in his writings, it is strongly in favor of influences that were operating against him and the cause he advocated; while such men as Rogers, Le Breton, Wilson, Whitman, and others still living, spoke and acted the American sentiment of the country. Mr. Hines and Dr. White had received two packages from Dr. McLaughlin advising them not to go to the interior, and the Jesuit priest, Demerse, had come down bringing word that the “quarrel” was not with the French and English, and that Dr. McLaughlin advised his Frenchmen to remain at home and let the Americans take care of themselves. Mr. Brewer is deceived as to the cause of the war rumors about him, and seems solicitous only about the Indians. With all these facts, as given by Mr. Hines, with his ability and experience, we are at a loss to understand how it is that he could take notes and publish, in 1851, statements as above quoted, and then proceed with the account that follows, rather excusing Dr. McLaughlin and the priests in the part they are taking in attempting to crush the American settlement, and actually aiding the Hudson’s Bay Company in combining and marshaling the savages to weaken and destroy his countrymen!

The writer does not believe he intended to do any thing of the kind, yet the influences brought to bear upon him were such that he became an active instrument with Dr. White to accomplish the one great object of the Hudson’s Bay Company and English government, and becomes the apologist for a premeditated and deliberate murder of his countrymen. The Whitman massacre he does not even mention.

The settlers were alive to their danger. They had no head, no organization, no one to look to for supplies or protection. They knew that the sub-agent of the United States government was the dupe of their worst enemy, and had betrayed them. They knew that it was the policy and disposition of the missions to keep them under their control.

We are fully aware of the fact that the leading clergymen of all the missions attempt to deny the position above stated. But in the covenant of Mr. Griffin with Mr. Munger, he admits that the articles of compact and arrangement of the various missionary societies all affirm the one principle, that laymen or members of their societies were subject to the orders and dictation of the clergymen, not only in religious, but all financial and secular matters,—hence the disposition and determination on the part of these clerical gentlemen to govern the early settlement of the country. The Hudson’s Bay Company system of absolute government was favorable to this idea. The Jesuit priests, who combined their influence with the company, all contributed to oppress and keep down the settler. While the priests were active in combining and preparing the Indians in middle Oregon to rob and destroy the emigrant on his lonely, weary, toilsome way to this country, their agents and principal clerks were equally active in shaping matters in the various neighborhoods and settlements west of the Cascades.

On the 156th page of Mr. Hines’ book he gives us a short summary of the labors of Revs. Daniel Lee, H. K. W. Perkins, and Mr. H. B. Brewer: “They are laboring to establish a permanent mission at this place [the Dalles] for the benefit of the Indians, but with doubtful success.” That the Methodist Mission should be misled and become inefficient is not to be wondered at when such men as Mr. Hines, holding the position and assuming a controlling influence as he did, should express himself in the language quoted above. The “doubtful success” attending all the missionary labors of the Methodist Mission was unquestionably attributable to the opinions of just such men, privately and publicly expressed, with corresponding “doubtful” and divided labors, while the ignorance of the religious supporters of the Roman missions enabled them to deceive their neophytes and patrons, and keep up their own missions and destroy those of the Protestants.

Soon after Mr. Hines and party arrived at the Dalles, some twenty Indians assembled to have a talk with Dr. White, who had in his visit in the fall of 1842 prevailed upon this band to organize an Indian government by appointing one high chief and three subordinates to see that all violators of his rules were punished by being flogged for offenses that formerly were considered trifling and evidence of native cunning and smartness. As was to be expected, some of the Indians would resist and use their knives and weapons in their own defense.

There is an interesting incident related by Mr. Hines, in reference to Indian character, on his 157th page:—

“The Indians want pay for being whipped, in compliance with Dr. White’s laws, the same as they did for praying to please the missionaries, during the great Indian revival of 1839. Those appointed by Dr. White were desirous that his regulations should continue, because they placed the people under their absolute control, and gave them the power to regulate all their intercourse with the whites, and with the other Indian tribes. But the other influential men who were not in office desired to know of Dr. White of what benefit this whipping system was going to be to them. They said they were willing it should continue, provided they were to receive shirts and pants and blankets as a reward for being whipped. They had been whipped a good many times and had got nothing for it, and it had done them no good. If this state of things was to continue, it was all cultus, good for nothing, and they would throw it away. The doctor wished them to understand that they need not expect pay for being flogged when they deserved it. They laughed at the idea, and separated.”

Just here the writer will give one other incident, related of Yallop, an Indian belonging to the same tribe, as stated by Rev. Mr. Condon, of the Dalles:—

“Yallop was requested to remain at the house of Mr. Joslin during the absence of the family, one cold day, and see that nothing was disturbed, with the understanding that he was to go into the house and make himself comfortable till the family returned. On coming home they found the Indian outdoors under a tree, cold and nearly frozen. They inquired the reason of his strange conduct, and wanted to know why he did not stay in the house. Yallop said he went into the house and found every thing so nice and comfortable that by and by the old Indian came into him again and he wanted to steal all there was in the house, and the only way he could get over that feeling was to go out under the tree in the cold.”

Mr. Hines, in speaking of this same band, says, 158th page: “As a matter of course, lying has much to do in their system of trade, and he is the best fellow who can tell the biggest lie, make men believe it, and practice the greatest deception. A few years ago a great religious excitement prevailed among these Indians, and nearly the whole tribe, consisting of a thousand, professed to be converted, were baptized, and received into the Christian church; but they have nearly all relapsed into their former state, with the exception that many of them still keep up the outward form of religion.

“Their religion appears to be more of the head than of the heart, and though they are exceedingly vicious, yet doubtless they would be much worse than they are, but for the”—(“doubtful success,” as Mr. Hines affirms on his 156th page, while here he says)—“restraining influences exerted by the missionaries.”

Mr. Hines has given us an interesting history of those early missionary labors, but the greater portion of his book relates to himself,—to his travels on shipboard, and at the Sandwich Islands, a trip to China and back to New York, and his trip to the interior of Oregon.

He says: “The Cayuse Indians, among whom this mission is established, had freely communicated to Mr. Geiger, whom they esteemed as their friend, all they knew concerning it. When the Indians were told that the Americans were designing to subjugate them and take away their land, the young chiefs of the Cayuse tribe were in favor of proceeding immediately to hostilities. They were for raising a large war party and rushing directly down to the Wallamet settlement and cutting off the inhabitants at a blow. They frequently remarked to Mr. Geiger that they did not wish to go to war, but if the Americans came to take away their lands and make slaves of them they would fight so long as they had a drop of blood to shed. They said they had received their information concerning the designs of the Americans from Baptiste Doreo, who is a half-breed son of Madame Doreo,—the heroine of Washington Irving’s ‘Astoria,’—understands the Nez PercÉ language well, and had given the Cayuses the information that had alarmed them. Mr. Geiger endeavored to induce them to prepare early in the spring to cultivate the ground as they did the year before, but they refused to do any thing, saying that Baptiste Doreo had told them that it would be of no consequence; that the Americans would come in the summer and kill them all off and destroy their plantations.

“After Doreo had told them this story, they sent a Wallawalla chief—Yellow Serpent—to Vancouver, to learn from Dr. McLaughlin the facts in the case.

“Yellow Serpent returned and told the Cayuses that Dr. McLaughlin said he had nothing to do in a war with the Indians; that he did not believe the Americans designed to attack them, and that if the Americans did go to war with the Indians, the Hudson’s Bay Company would not assist them. After they got this information from the Emakus Myohut (big chief), the Indians became more calm. Many of them went to cultivating the ground as formerly, and a large number of little patches had been planted and sown before we arrived at the station.”

Mr. Hines soon learned that the reports about war that had reached the lower country were not without foundation. That the Indians still had confidence in Mr. Geiger, and that they did not wish to go to war. The reader will observe the statement of the Indians after they had told Mr. Geiger they would fight if forced to do so. “They,” the Indians, “said they had received their information concerning the designs of the Americans from Baptiste Doreo.” This half-breed is also an interpreter of the Hudson’s Bay Company, and an important leader among the half-breeds—next to Thomas McKay. After Doreo had told them his story, the Indians were still unwilling to commence a war against the Americans. They sent a messenger to Vancouver to consult Dr. McLaughlin, just as those same Indians in 1841 went to Mr. McKinley, then in charge of Fort Wallawalla, and wanted to know of him, if it was not good for them to drive Dr. Whitman and Mr. Gray away from that station because the Doctor refused to pay them for the land the mission occupied? Mr. McKinley understood their object, and was satisfied that there were outside influences that he did not approve of, and told the Indians, “Yes, you are braves; there is a number of you, and but two of them and two women and some little children; you can go and kill them or drive them away; you go just as quick as you can and do it; but if you do I will see that you are punished.” The Indians understood Mr. McKinley. Whitman and Gray were not disturbed after this.

Dr. John McLaughlin we believe to have been one of the noblest of men while he lived, but, like Messrs. Hines, White, Burnett, Newell, Spalding, and many others, influences were brought to bear upon him that led him to adopt and pursue a doubtful if not a crooked course. It was evident to any one conversant with the times of which we are writing that there were at least four elements or influences operating in the country, viz., the unasserted or quasi rights of the American government; the coveted and actual occupancy of the country by the English Hudson’s Bay Company and subjects, having the active civil organization of that government; the occupancy of the country by the American missions; and the coveted occupancy of the same by the Roman Jesuit missions.

These four influences could not harmonize; there was no such thing as a union and co-operation. The struggle was severe to hold and gain the controlling influence over the natives of the country, and shape the settlements to these conflicting views and national and sectarian feelings. The American settler, gaining courage and following the example and the track of the American missionaries with their wives, winds his way over the mountains and through the desert and barren plains down the Columbia River and through the Cascade Mountains,—weary, way-worn, naked, and hungry. In one instance, with his rifle upon his shoulder, and his wife and three children mounted upon the back of his last ox, he plods his weary way through Oregon City, and up the Wallamet, to find his future home; and there the warm heart of the early missionary and his family is ready to feed, clothe, and welcome the wanderer to this distant part of our great national domain, in order that he may aid in securing Oregon to its rightful inhabitants, and in forming a fifth power that shall supersede and drive away all foreign influences.

For a time the struggle with the four influences was severe and doubtful; but men who had crossed the Rocky and Cascade mountains with ox-teams, were not made to give up their country’s cause in the hour of danger, though Britain and Rome, with their savage allies, joined to subdue and drive them from it. With the British Hudson’s Bay Company, Roman Jesuit missions, savage Indians, American missions, and American settlers the struggle is continued.