How Marcus Whitman saved Oregon/Chapter 11
CHAPTER XI.
THE MASSACRE AT WAIILATPUI.
In all the years since the terrible tragedy at Waiilatpui, historians have been seeking to find the cause of that great crime.
Some have traced it to religious jealousies, but have, in a great measure, failed to back such charges with substantial facts. It seems rather to have been a combination of causes working together for a common purpose.
For nearly half a century, as we have seen in the history of Oregon, the Indians and the Hudson Bay Company had been working harmoniously together. It was a case in which civilization had accommodated itself to the desires of savage life. The Company plainly showed the Indians that they did not wish their lands, or to deprive them of their homes. It only wanted their labor, and in return it would pay the Indians in many luxuries and comforts. The Indians were averse to manual labor, and the great Company had not seen fit to 218 encourage it. They did not desire to see them plant or sow, raise cattle, or build houses for themselves and their families. That would directly interfere with their work as fur gatherers, and break in upon the source of wealth to the Company. To keep them at the steel trap, and in the chase, was the aim of the Hudson Bay policy, and such was congenial to the Indian, and just what he desired.
The Jesuit priests who were attached to the Hudson Bay Company, seconded the interest of the Company, and attempted to teach religion to the Indian and still leave him a savage. Upon the coming of the Protestant Missionaries, the Indians welcomed them and expressed great delight at the prospect of being taught. They gave their choice locations to the Missions, and most solemn promise to co-operate in the work. But neither they nor their fathers had used the hoe or the plow, or built permanent houses in which to live. They were by nature opposed to manual labor. Squaws were made to do all the work, while Indian men hunted and did the fighting. The Missionaries could see but little hope of Christianizing, unless they could induce them to adopt civilized customs.
It was right there that the breach between the Indians and the Missionaries began to widen. They were willing to accept a religion which did 219 not interfere with savage customs, which had become a part of their lives. It was the custom of the Hudson Bay Company, by giving modest bribes, to win over any unruly chief. It was the best way to hold power; but the Missionaries held the tribes which they served up to a higher standard of morals.
The Cayuse Indians made a foray upon a weaker tribe, and levied on their stock in payment for some imaginary debt. Dr. Whitman gave the Chiefs a reprimand, and called it thieving, and demanded that they send back everything they had taken. The Indians grew very angry in being thus reminded of their sins.
We mention these little incidents as illustrations of the strained conditions which speedily made their appearance in the government of the Indians, and made it easy work for the mischief-makers and criminals, later on. It was the boast of English authors that "The English people got along with Indians much better than Americans." This seems to be true, and it comes from the fact that they did not antagonize savage customs. As long as their savage subjects filled the treasury of the Hudson Bay Company, they cared little for aught else. As a matter of policy and self defense, they treated them honestly and fairly in all business transactions. They were in full sympathy with the Indians in their demand to keep out white 220 immigration, and keep the entire land for fur-bearing animals and savage life.
Dr. Whitman's famous ride to the States in the Winter of 1842-43, and his piloting the large immigration of American settlers in 1843, made him a marked man, both with the Indians and the Hudson Bay Company. When the Treaty was signed in 1846, and England lost Oregon, Whitman was doubtless from that hour a doomed man. Both the Hudson Bay Company and the Indians well knew who was responsible.
First, "The great white-haired Chief," Dr. McLoughlin, was sacrificed because he was a friend of Whitman and the Missionaries. There was no other reason. If Dr. McLoughlin could have been induced to treat the Protestant Missionaries as he treated the American fur traders, his English Company would have been delighted to have retained him as Chief Factor for life. But with them it was a crime to show kindness to a Protestant Missionary, and thus foster American interests. If McLoughlin had not resigned and got out of the way, he would doubtless have lost his life by the hands of an assassin.
The Treaty was signed and proclaimed August 6th, 1846, and the massacre did not occur until the 29th of November, 1847. In those days the news moved slowly and the results, and the knowledge that England and the Hudson Bay Company had 221 lost all, did not reach the outposts along the Columbia until late in the Spring of 1847. If the English and Hudson Bay Company had nothing to do in fanning the flame of Indian anger, it was because they had changed and reformed their methods. How much or how little they worked through the cunning and duplicity of Jesuit priests has never been demonstrated. After the Revolutionary War, England never lost an opportunity to incite the Indians upon our Northern frontier to make savage assaults. Her humane statesmen denounced her work as uncivilized and unchristian.
General Washington, in a published letter to John Jay, in 1794, said: "There does not remain a doubt in the mind of any well-informed person in this country, not shut against conviction, that all the difficulties we encounter with the Indians, their hostilities, the murders of helpless women and children along our frontiers, result from the conduct of the agents of Great Britain in this country."
At no time then had the English as much reason for anger at American success and prosperity as in the case of Oregon, where a great organization, which has been for well-nigh half a century in supreme control, was now compelled to move on. To have shown no resentment would have 222 been unlike the representatives of England in the days of Washington.
Undoubtedly the sickness of the Indians, that year, and the charge that the Americans had introduced the disease to kill the Indians off and get their land, was a powerful agent in winning over to the murderers many who were still friendly to the Missionaries. The Indians had fallen from their high mark of honesty of which Mrs. Whitman in her diary, years before, boasted, and had invaded the melon patch and stolen melons, so that the Indians who ate them were temporarily made sick. With their superstitious ideas they called it "conjuring the melon," and the incident was used effectually to excite hostilities.
There is no evidence that white men directly instigated the massacre or took a part in its horrors. While there is evidence of a bitter animosity existing among the Jesuit priests toward the Protestant Missionaries, and their defense of the open charges made against them is lame; yet the historical facts are not sufficient to lay the blame upon them.
Nor is it necessary to hold the leading officials of the Hudson Bay Company responsible for the crime as co-conspirators. There are always hangers-on and irresponsible parties who stand ready to do the villain's work.
The leader of the massacre was the half-breed, 223 Joe Lewis, whose greatest accomplishment was lying. He seems to have brought the conspiracy up to the killing point by his falsehoods. He was a half Canadian and came to Oregon in company with a band of priests, and strangely enough, dropped down upon Dr. Whitman and by him was clothed and fed for many months. The Doctor soon learned his real character and how he was trying to breed distrust among the Indians. Dr. Whitman got him the position of teamster in a wagon train for the Willamette, and expressed a hope that he was clear of him. But Joe deserted his post and returned to Waiilatpui, and as events showed, was guided by some unseen power in the carrying out of the plans of the murderers.
To believe that he conceived it, or that the incentives to the execution of the diabolism rested alone with the Indians, is to tax even the credulous. They were simply the direct agents, and were, doubtless, as has been said, wrought up to the crime through superstitions in regard to Dr. Whitman's responsibility for the prevailing sickness, which had caused many deaths among the Indians. For all the years to come, the readers of history will weigh the facts for themselves, and continue to place the responsibility upon this and that cause; but, for a safe standing point, will always have to drop back upon the fact that it was the "irrepressible conflict" between civilization 224 and savagery, between Christianity and heathenism, backed up by national antagonisms, which had many times before engendered bad spirit.
It has been the history of the first settlement of every State of the Union, more or less, from the landing upon Plymouth Rock up to the tragedy at Waiilatpui. Only it seems in the case of the massacre at the Whitman Mission, to be more coldblooded and atrocious, in the fact that those killed had spent the best years of their lives in the service of the murderers.
Those who had received the largest favors and the most kindness from the Doctor and his good wife, were active leaders in the great crime. The Rev. H. H. Spalding, in a letter to the parents of Mrs. Whitman, dated April 6, 1848, gives a clear, concise account of the great tragedy.
He says: "They were inhumanly butchered by their own, up to the last moment, beloved Indians, for whom their warm Christian hearts had prayed for eleven years, and their unwearied hands had administered to their every want in sickness and distress, and had bestowed unnumbered blessings; who claimed to be, and were considered, in a high state of civilization and Christianity. Some of them were members of our Church; others, candidates for admission; some of them adherents of the Catholic Church; all praying Indians.
"They were, doubtless, urged on to the 
"The massacre took place on the fatal 29th of November last, commencing at half-past one. Fourteen persons were murdered first and last; nine the first day. Five men escaped from the Station, three in a most wonderful manner, one of whom was the trembling writer, with whom, I know, you will unite in praising God for delivering even one.
"The names and places of the slain are as follows: The two precious names already given—my hand refuses to write them again; Mr. Rogers, young man, teacher of our Mission School in the Winter of '46, who since then has been aiding us in our Mission work, and studying for the ministry, with a view to be ordained and join our Mission; John and Francis Sager, the two eldest of 226 the orphan family, ages 17 and 15; Mr. Kimball, of Laporte, Indiana, killed the second day, left a widow and five children; Mr. Saunders, of Oskaloosa, Iowa, left a widow and five children; Mr. Hall, of Missouri, escaped to Fort Walla Walla, was refused protection, put over the Columbia River, killed by the Walla Wallas, left a widow and five children; Mr. Marsh, of Missouri, left a son grown and young daughter; Mr. Hoffman, of Elmira, New York; Mr. Gillan, of Oskaloosa, Iowa; Mr. Sails, of the latter place; Mr. Bewley, of Missouri. The two last were dragged from their sickbeds, eight days after the first massacre, and butchered; Mr. Young, killed the second day. The last five were unmarried men.
"Forty women and children fell captives into the hands of the murderers, among them my own beloved daughter, Eliza, ten years old. Three of the captive children soon died, left without parental care, two of them your dear Narcissa's adopted children. The young women were dragged from the house by night, and beastly treated. Three of them were forced to become wives of the murderers of their parents, who often boasted of the deed, to taunt their victims."
WHITMAN'S GRAVE.
Continuing the narrative Mr. Spalding says:
"Monday morning the Doctor assisted in burying an Indian; returned to the house and was reading; several Indians, as usual, were in the 227 house; one sat down by him to attract his attention by asking for medicine; another came behind him with a tomahawk concealed under his blanket and with two blows in the back of the head, brought him to the floor senseless, probably, but not lifeless; soon after Telaukaikt, a candidate for admission in our Church, and who was receiving unnumbered favors every day from Brother and Sister Whitman, came in and took particular pains to cut and beat his face and cut his throat; but he still lingered till near night.
"As soon as the firing commenced at the different places, Mrs. Hayes ran in and assisted Sister Whitman in taking the Doctor from the kitchen to the sitting-room and placed him upon the settee. This was before his face was cut. His dear wife bent over him and mingled her flowing tears with his precious blood. It was all she could do. They were her last tears. To whatever she said, he would reply 'no' in a whisper, probably not sensible.
"John Sager, who was sitting by the Doctor when he received the first blow, drew his pistol, but his arm was seized, the room filling with Indians, and his head was cut to pieces. He lingered till near night. Mr. Rogers, attacked at the water, escaped with a broken arm and wound in the head, and rushing into the house, shut the door. The Indians seemed to have left the house now 228 to assist in murdering others. Mr. Kimball, with a broken arm, rushed in; both secreted themselves upstairs.
"Sister Whitman in anguish, now bending over her dying husband and now over the sick; now comforting the flying, screaming children, was passing by the window, when she received the first shot in her right breast, and fell to the floor. She immediately arose and kneeled by the settee on which lay her bleeding husband, and in humble prayer commended her soul to God, and prayed for her dear children who were about to be made a second time orphans and to fall into the hands of her direct murderers. I am certain she prayed for her murderers, too. She now went into the chamber with Mrs. Hayes, Miss Bewley, Catharine, and the sick children. They remained till near night.
"In the meantime the doors and windows were broken in and the Indians entered and commenced plundering, but they feared to go into the chamber. They called for Sister Whitman and Brother Rogers to come down and promised they should not be hurt. This promise was often repeated, and they came down. Mrs. Whitman, faint with the loss of blood, was carried on a settee to the door by Brother Rogers and Miss Bewley.
"Every corner of the room was crowded with Indians having their guns ready to fire. The children 229 had been brought down and huddled together to be shot. Eliza was one. Here they had stood for a long time surrounded by guns pointed at their breasts. She often heard the cry, "Shall we shoot?" and her blood became cold, she says, and she fell upon the floor. But now the order was given, "Do not shoot the children," as the settee passed by the children, over the bleeding, dying body of John.
"Fatal moment! The settee advanced about its length from the door, when the guns were discharged from without and within, the powder actually burning the faces of the children. Brother Rogers raised his hand and cried, "My God," and fell upon his face, pierced with many balls. But he fell not alone. An equal number of the deadly weapons were leveled at the settee and the discharge had been deadly. She groaned, and lingered for some time in great agony.
"Two of the humane Indians threw their blankets over the little children huddled together in the corner of the room, and shut out the sight as they beat their dying victims with whips, and cut their faces with knives. It was Joe Lewis, the Canadian half-breed, that first shot Mrs. Whitman, but it was Tamtsaky who took her scalp as a trophy."
An old Oregon friend of the author, Samuel 230 Campbell, now living in Moscow, Idaho, spent the Winter of '46 and '47 at the Whitman Mission, and never wearied in telling of the grandly Christian character of Mrs. Whitman, of her kindness and patience to all, whites and Indians alike. Every evening she delighted all with her singing. Her voice, after all her hard life, had lost none of its sweetness, nor had her environments in any sense soured her toward any of the little pleasantries of every-day life.
Says Mr. Campbell, "You can imagine my horror in 1849, when at Grand Ronde, old Tamtsaky acknowledged to me that he scalped Mrs. Whitman and told of her long, beautiful, silky hair." Soon after the United States Government, by order of General Lane, sent officers to arrest the murderers. Old Tamtsaky was killed at the time of the arrest and escaped the hangman's rope, which was given to five of the leaders, after trial in Oregon City, May, 1850. The names of the murderers hanged were Tilwkait, Tahamas, Quiahmarsum, Klvakamus and Siahsalucus.
The Rev. Cushing Eells says, "The day before the massacre, Istikus, a firm friend of Dr. Whitman, told him of the threats against his life, and advised him to 'go away until my people have better hearts.' He reached home from the lodge of Istikus late in the night, but visited his sick before retiring. Then he told Mrs. Whitman the words 231 of Istikus. Knowing how true a friend Istikus was, and his great courage, the situation became more perilous in the estimation of both, than ever before. Mrs. Whitman was so affected by it that she remained in her room, and one of the children, who took her breakfast up to her room, found her weeping. The Doctor went about his work as usual, but told some of his associates that if it were possible to do so, he would remove all the family to a place of safety. It is the first time he ever seems to have been alarmed, or thought it possible that his Indians would attempt such a crime."
Rev. Mr. Eells gives a detailed account of the massacre and its horrors, but in this connection we only desire to give the reader a clear view without dwelling upon its atrocities. "The tomahawk with which Dr. Whitman was killed, was presented to the Cayuse Indians by the Blackfeet upon some great occasion, and was preserved by the Cayuse as a memorable relic long after the hanging of the Chiefs. In the Yakima War it passed to another tribe, and the Chief who owned it was killed; an Indian agent, Logan, got possession of it and presented it to the Sanitary Society during the Civil War. A subscription of one hundred dollars was raised and it was presented to the Legislature of Oregon, and is preserved among the archives of the State."
This narrative would be incomplete without recording 232 the prompt action of the Hudson Bay Company officers in coming to the relief of the captive women and children. As soon as Chief Factor Ogden heard of it, he lost no time in repairing to the scene, reaching Walla Walla December 12th. In about two weeks he succeeded in ransoming all the captives for blankets, shirts, guns, ammunition and tobacco, and at an expense of $500. No other man in the Territory, and no army that could have been mustered could have done it.
The Americans in Oregon promptly mustered and attacked the Indians, who retreated to the territory of a different tribe. But the murderers and leaders among the Indians were not arrested until nearly two years after the crime.
While some have charged that the officials of the Hudson Bay Company could have averted the massacre, this is only an opinion. Their humane and prompt act in releasing the captive women and children from worse than death, was worthy of it, and has received the strongest words of praise.
Thus was ended disastrously the work of the American Board which had given such large promise for eleven years. While its greatest achievement was not in saving savage souls, but in being largely instrumental in peacefully saving three great States to the American Union, yet 233 there is good evidence, years after the massacre, that the labors of the Missionaries had not been in vain. After the Treaty of 1855, seven years after the massacre, General Joel Palmer, who was one of the Council, says, "Forty-five Cayuse and one thousand Nez Perces have kept up regular family and public worship, singing from the Nez Perces Hymn Book and reading the Gospel of Matthew, translated into Nez Perces, the work of Dr. and Mrs. Spalding."
Says General Barloe, "Many of them showed surprising evidences of piety, especially Timothy, who was their regular and faithful preacher during all these years. Among the Cayuse, old Istikus, as long as he lived, rang his bell every Sabbath and called his little band together for worship."
Twelve years after leaving his Mission, Rev. Mr. Spalding returned to his people and found the Tribe had kept up the form of worship all the years since. Upon opening a school, it was at once crowded with children, and even old men and women, with failing eyesight, insisted upon being taught; and the interest did not flag until the failing health of Mr. Spalding forced him to give up his work. The Rev. Dr. Eells' experience was much the same; all going to prove that the early work of the American Board was not fruitless in good, and emphasizing the fact that good words 234 and work are never wholly lost, and their power only will be known when the final summing up is made.
There have been few great men that have not felt the stings of criticism and misrepresentation. The wholly unselfish life of Dr. Marcus Whitman, from his young manhood to the day of his death, it would seem, ought to have shielded him from this class, but it did not. In justice to his contemporaries, however, it is due to say, every one of them, of all denominations except one, was his friend and defender.
That one man was a French Jesuit priest, by the name of J. B. A. Brouillett. He was Acting Bishop among the Indians, of a tribe near to the Cayuse, where Dr. Whitman had labored for eleven years, and where he perished in 1847. After the massacre, there were some grave charges made against Brouillett, and in 1853 he wrote a pamphlet, entitled, "Protestantism in Oregon," in which he made a vicious attack upon the dead Whitman, and the living Dr. Spalding, and the other Protestant Missionaries of the American Board.
It naturally called out some very pointed rejoinders, yet attracted but little attention from the Christian world. Patriotic American Catholics took but little stock in the clamor of the French priest, and the matter was in a fair way 235 to be forgotten, when interest was suddenly renewed in the subject by the appearance of an executive document, No. 38, 35th Congress, 1st Session, signed J. Ross Browne, Commissioner of Indian Affairs, and dated at San Francisco, December 4, 1867, which contained a few sentences from J. Ross Browne and all of the Brouillett pamphlet.
The idea of getting so slanderous a paper published as an official public document by the United States Congress, was an unheard-of challenge that called for a reply. And it came promptly and pointedly. From all parts of the country, Members of Congress were flooded with letters to find out how such a thing could be accomplished. None of them seemed able to answer. But the mischief was done and many of them expressed a willingness to help undo it.
The Old School and New School, and the United Presbyterians in their Presbyteries, resented the outrage, both in the Far West and in the East, and none more vigorously than did that of the Illinois Presbytery at the meeting in Chicago in 1871. The Methodists and Baptists and Congregational Conferences in Oregon and Washington, cordially united in the work, and demanded that an address, defending the Missionaries and the American Board, should be printed just as conspicuously to 236 the World as had been the falsehoods of Brouillett.
The Presbyterian General Assembly at Chicago, May 18, 1871, led by the Rev. F. A. Noble, summed up the case under seven different counts of falsehoods, and demanded that Congress should, in simple justice, publish them in vindication of the Protestant Church. The Oregon Presbytery was still more positive and aggressive and made their specifications under twelve heads. The Congregationalists and the Methodists in Oregon were equally pointed and positive. It resulted in "A Committee on Protestantism in Oregon," drawing up a reply.
In this they say: "The object of Brouillett's pamphlet appears to be to exculpate the real instigators of that terrible tragedy, the massacre at Waiilatpui, and to cast the blame upon the Protestant Missionaries who were the victims." They go on to declare that the paper "Is full of glaring and infamous falsehoods," and give their reasons concisely, and wholly exonerate Dr. Whitman from all blame.
They close their address thus: "With these facts before us, we would unite with all lovers of truth and justice, in earnestly petitioning Congress, as far as possible, to rectify the evils which have resulted from the publication, as a Congressional Document, of the slanders of J. Ross 237 Browne, and thus lift the cloud of darkness that 'Hangs over the memory of the righteous dead and extend equal justice to those who survive.'" The Rev. Dr. Spalding prepared the matter and it was introduced through Secretary Columbus Delano, and the Indian Agent, N. B. Meacham, and passed Congress as "Ex-Document No. 37 of the 41st Congress."
Forty thousand copies were ordered printed, the same as of Brouillett's pamphlet. It is reported that less than fifty copies ever reached the public. They mysteriously disappeared, and no one ever learned and made public the manner in which it was done.
But the incident developed the fact, that the whole patriotic Christian people unitedly defended Whitman from the charges made.