{"http:\/\/dx.doi.org\/10.14288\/1.0106957":{"http:\/\/vivoweb.org\/ontology\/core#departmentOrSchool":[{"value":"Arts, Faculty of","type":"literal","lang":"en"},{"value":"History, Department of","type":"literal","lang":"en"}],"http:\/\/www.europeana.eu\/schemas\/edm\/dataProvider":[{"value":"DSpace","type":"literal","lang":"en"}],"https:\/\/open.library.ubc.ca\/terms#degreeCampus":[{"value":"UBCV","type":"literal","lang":"en"}],"http:\/\/purl.org\/dc\/terms\/creator":[{"value":"Gurney, William Harold","type":"literal","lang":"en"}],"http:\/\/purl.org\/dc\/terms\/issued":[{"value":"2012-03-16T19:19:18Z","type":"literal","lang":"en"},{"value":"1948","type":"literal","lang":"en"}],"http:\/\/vivoweb.org\/ontology\/core#relatedDegree":[{"value":"Master of Arts - MA","type":"literal","lang":"en"}],"https:\/\/open.library.ubc.ca\/terms#degreeGrantor":[{"value":"University of British Columbia","type":"literal","lang":"en"}],"http:\/\/purl.org\/dc\/terms\/description":[{"value":"Reverend Father Jean Marie Raphael Le Jeune, 0. M. I., was\r\nborn at Pleybert-Christ, Department of Finisterre, France, on\r\nApril 12, 1855. He attended the schools of his native village\r\nand the neighbouring town of St. Pol de Leon. His theological\r\nstudies were taken in the college at Autun, Burgundy.\r\nOrdained in 1879, he left shortly afterwards for the\r\nIndian missions of British Columbia in company with Bishop\r\nDurieu of that province. Stationed first at New Westminster,\r\nand later at St . Mary's Mission, he ministered to the Indians\r\nof the Fraser Canyon and to the Roman Catholics among the\r\nworkmen engaged in the construction of the Canadian Pacific\r\nRailway. In 1882 he was transferred to St. Louis Mission at\r\nKamloops.\r\nKamloops, founded by David Stuart as a fur trading post\r\nin 1812, had been an important point of the Hudson's Bay\r\nCompany on its fur brigade trail. The first missionary to\r\nvisit the Indians of this district had been Rev. Modeste\r\nDemers in 1842. Irregular visits were made to the vicinity by\r\nthe Oblate Fathers after the establishment of the Mission of\r\nthe Immaculate Conception on Lake Okanagan in 1859, and a\r\nresident Oblate missionary had been established at Kamloops in\r\n1878.\r\nFrom his headquarters at Kamloops Father Le Jeune\r\ntravelled a circuit of some six hundred miles visiting three\r\nor four times a year the Indian camps of Shuswap, Nicola, Douglas Lake, Bonaparte, Deadman's Creek, North Thompson, and\r\nKamloops. A few days were spent at each centre during which\r\ntime religious exercises and instruction were carried on\r\naccording to a strict schedule. The liquor traffic among the\r\nIndians was fought by the organization among them of Temperance\r\nSocieties. Under Father Le Jeune's guidance many churches were\r\nbuilt by the Indians throughout the district and furnished with\r\ntaste and discrimination. Occasionally, large gatherings were\r\nheld at central points, when hundreds of Indians would gather\r\nfor the enactment of such religious scenes as the Passion Play.\r\nThe steadfast devotion of Father Le Jeune to his task was such\r\nthat he achieved outstanding success as a missionary.\r\nEarly in his career Father Le Jeune set out to master the\r\nvarious Interior Salish dialect in his district and eventually\r\nhe was able to preach to and converse with the Indians in their\r\nown languages. In addition, he gained great facility in the\r\nuse of the Chinook jargon, a means of communication among the\r\nvarious Indian tribes and the white settlers. In 1890 he\r\nadapted the Duployan system of shorthand to Chinook and began to\r\nteach his method to the Indians. His brightest students in turn\r\nbecame teachers and within a few years he claimed that there\r\nwere in his district at least two thousand Indians reading and\r\nwriting shorthand.\r\nThe necessity of stimulating and maintaining interest\r\namong his Indian students and of providing instructional material for them led to the establishment of the Kamloops\r\nWawa. This publication, often described as \"the queerest\r\nnewspaper in the world\" was first issued on May 2, 1891, and\r\ncontinued until 1904. It was published in turn weekly,\r\nmonthly, and quarterly. From a circulation of one hundred\r\nmimeographed copies at the outset Father Le Jeune raised it\r\nto over three thousand copies a month with world-wide coverage.\r\nWritten in shorthand and Chinook, its material consisted of\r\nBible history, prayers, hymns, news of the various Indian\r\nbands, and announcements of the priest's forthcoming visits.\r\nFather Le Jeune retired from his mission in the summer of\r\n1929, and died at New Westminster on November 21, 1930. He is\r\nburied in the Oblate cemetery at Mission City.","type":"literal","lang":"en"}],"http:\/\/www.europeana.eu\/schemas\/edm\/aggregatedCHO":[{"value":"https:\/\/circle.library.ubc.ca\/rest\/handle\/2429\/41492?expand=metadata","type":"literal","lang":"en"}],"http:\/\/www.w3.org\/2009\/08\/skos-reference\/skos.html#note":[{"value":"THE WORK OF REVEREND FATHER J . M. R. LE JEUNE, 0. M. A Thesis submitted in Partial Fulfilment of The Requirements for the Degree of MASTER OF ARTS in the Department of HISTORY William Harold Gurney The University of- British Columbia A p r i l , 1948 ABSTRACT Reverend Father Jean Marie Raphael Le Jeune, 0. M. I . , was horn at P l e y b e r t - C h r i s t , Department o f F i n i s t e r r e , France, on A p r i l 12, 1855. He attended the schools of h i s n a t i v e v i l l a g e and the neighbouring town of S t . P o l de Leon. H i s t h e o l o g i c a l s t u d i e s were taken i n the c o l l e g e at Autun, Burgundy. Ordained i n 1879, he l e f t s h o r t l y afterwards f o r the Indian missions of B r i t i s h Columbia i n company with Bishop Durieu o f t h a t p r o v i n o e . s t a t i o n e d f i r s t a t New Westminster, and l a t e r at S t . Mary's M i s s i o n , he m i n i s t e r e d to the Indians of the F r a s e r Canyon and t o the Roman C a t h o l i c s among the workmen engaged i n the c o n s t r u c t i o n of the Canadian P a c i f i c Railway. In 1882 he was t r a n s f e r r e d t o S t . L o u i s M i s s i o n a t Kamloops. Kamloops, founded by David S t u a r t as a f u r t r a d i n g post i n 1812, had been an important p o i n t of the Hudson's Bay Company on I t s f u r brigade t r a i l . The f i r s t m i s sionary to v i s i t the Indians of t h i s d i s t r i c t had been Rev. Modeste Demers i n 1842. I r r e g u l a r v i s i t s were made to the v i c i n i t y by the Oblate Fathers a f t e r the establishment of the M i s s i o n of the Immaculate Conception on Lake Okanagan i n 1859, and a r e s i d e n t Oblate m i s s i o n a r y had been e s t a b l i s h e d at Kamloops i n 1878. From h i s headquarters at Kamloops Father Le Jeune t r a v e l l e d a c i r c u i t of some s i x hundred m i l e s v i s i t i n g three or four times a year the Indian camps of Shuswap, N i c o l a , ABSTRACT\u2014(2) Douglas Lake, Bonaparte, Deadman's Creek, North Thompson, and Kamloops. A few days were spent at each centre d u r i n g which time r e l i g i o u s e x e r c i s e s and i n s t r u c t i o n were c a r r i e d on according to a s t r i c t schedule. The l i q u o r t r a f f i c among the Indians was fought by the o r g a n i z a t i o n among them of Temperance S o c i e t i e s . Under Father Le Jeune's guidance many churches were b u i l t by the Indians throughout the d i s t r i c t and f u r n i s h e d w i t h t a s t e and d i s c r i m i n a t i o n . O c c a s i o n a l l y , l a r g e gatherings were h e l d a t c e n t r a l p o i n t s , when hundreds of Indians would gather f o r the enactment of such r e l i g i o u s scenes as the P a s s i o n P l a y . The s t e a d f a s t devotion of Father Le Jeune to h i s task was such t h a t he achieved o u t s t a n d i n g success as a m i s s i o n a r y . E a r l y i n h i s c a r e e r Father Le Jeune s e t out t o master the v a r i o u s I n t e r i o r S a l i s h d i a l e c t w i n h i s d i s t r i c t and e v e n t u a l l y he was able t o preach to and converse w i t h the Indians i n t h e i r own languages. In a d d i t i o n , he gained great f a c i l i t y i n the use of the Chinook jargon, a means of communication among the v a r i o u s Indian t r i b e s and the white s e t t l e r s . In 1890 he adapted the Duployan system of shorthand to Chinook and began to teach h i s method to the Indians. H i s b r i g h t e s t students i n t u r n became teachers and w i t h i n a few years he claimed t h a t there were i n h i s d i s t r i c t at l e a s t two thousand Indians reading and w r i t i n g shorthand. The n e c e s s i t y of s t i m u l a t i n g ^ and m a i n t a i n i n g i n t e r e s t among h i s Indian students and of p r o v i d i n g i n s t r u c t i o n a l ABSTRACT\u2014(3) m a t e r i a l f o r them l e d to the establishment of the Kamloops Wawa. T h i s p u b l i c a t i o n , o f t e n d e s c r i b e d as \"the queerest newspaper i n the world\" was f i r s t i s s u e d on May 2, 1891, and continued u n t i l 1904. I t was p u b l i s h e d i n t u r n weekly, monthly, and q u a r t e r l y . From a c i r c u l a t i o n of one hundred mimeographed copies a t the outset Father Le Jeune r a i s e d i t to over three thousand copies a month wit h world-wide coverage. W r i t t e n i n shorthand and Chinook, i t s m a t e r i a l c o n s i s t e d of B i b l e h i s t o r y , p r a y e r s , hymns, news o f the v a r i o u s Indian bands, and announcements of the p r i e s t ' s forthcoming v i s i t s . Father Le Jeune r e t i r e d from h i s m i s s i o n i n the summer of 1929, and di e d at New Westminster on November 21, 1930. He i s b u r i e d i n the Oblate cemetery at M i s s i o n C i t y . (1) TABLE OF CONTENTS CHAPTER PAGE I. The Years of Preparation. (Birth, education, arrival in British Colum-bia, and early years in the province) I I . The Ohlates come to the Pacific Coast 23 (Early history of the Roman Catholic Church west of the Rockies, with special reference to the Oblates of Mary Immaculate) III. Indian Languages and the Chinook Jargon 43 (The complexity of Indian dialects and the rise of a common trading jargon\u2014Chinook. The vocabulary used by Father Le Jeune) IV. Father Le Jeune as a Missionary 68 Y. Father Le Jeune as a Teacher 108 (Two thousand Indians reading and writing shorthand) VI. Father Le Jeune as Editor, Author, Publisher...127 (The famous Kamloops Wawa) VII. The Closing Years 141 (Father Le Jeune's f i n a l years on the missions, his golden jubilee, retirement, and death) VIII. Father Le Jeune the Man 154 (Personal characteristics of Father Le Jeune) Appendix A 161 (List of Wawa exchanges with comments by Father Le Jeune) Appendix B 164 (List of Father Le Jeune's publications with a brief description, of each) Appendix C (Biographical notes) 168 Appendix D (Bibliography)... 170 (2) ILLUSTRATIONS PAGE A late photograph of Father Le Jeune 4 Right Rev. Bishop Durieu i s hurled i n St. Mary's ceme-tery, Mission Oity, B. G 8 Map of Father Le Jeune's route from France to New West-minster, September 5\u2014October 17, 1879 12 Indian v i l l a g e , Kamloops, In the afternoon sun of a winter day 22 Headstone marking the grave of Right Rev. Bishop D'Her-bomez at St. Mary's Mission, Mission Oity, B. C 29 The meeting house on Kamloops reserve.... 36 Map of most important Indian reserves v i s i t e d by Father Le Jeune from his missionary headquarters at Kamloops...39 Indians on the reserve at De adman's Greek 41 Map of main Indian languages of B r i t i s h Columbia 44 Map of the Inte r i o r S a l i s h d i a l e c t s 46 Indian children on the reserve at Kamloops.... 48 Section of Indian v i l l a g e onDeadman's Creek reserve 67 Indian cemetery at Deadman's Creek 69 Map of Nicola and Douglas Lake Indian reserves 71 Indian church, Quilchena, B. C. 74 Map of the Coldwater and Nicola\u2014Mamit Indian reserves... 76 Indian church at Deadman's Creek reserve 79 Map of Deadman's Greek Indian reserve 81 Map of the Shu swap Indian reserves ' 85 Close view of church, Kamloops Indian reserve 88 Map of Kamloops Indian reserve.., 92 The long main street of the Indian v i l l a g e , Kamloops, with Mount Paul i n the background 103 (3) ILLUSTRATIONS (continued) PAGE Indi a n v i l l a g e , Lower N i c o l a , B. 0 ...113 The In d i a n church, Kamloops r e s e r v e , w i t h Mount P a u l i n the background... ......126 Cover page of Kamloops Wawa, August, 1895 128 Cover page of Kamloops Wawa, June, 1897... 130 Cover page of Kamloops Wawa, December, 1903 134 Indian church, Lower N i c o l a , B. C . . . 147 Indian cemetery, Lower N i c o l a , B. 0...... 149 Headstone marking the grave of Father Le Jeune at S t . Mary's, M i s s i o n C i t y , B. C . . . 152 (4) A late photograph of Father Le Jeune. (5) THE WORK OE REVEREND FATHER J . M. R. LE JEUNE, 0. M. I. CHAPTER I . TEE YEARS OF PREPARATION \"Two more young missionaries for ouj? Indians! It is 'Deo Gratias' a l l day long,\" exclaimed Bishop D'Herbomez as he greeted Fathers Le Jeune and Chirouse at New Westminster on October 17, 1879. (1) Immediately behind the young priests lay a journey of several thousand miles. Families, friends, and the settled, ordered existence of school days in distant France were now but memories. Before each stretched an apos-to l i c career of half a century among the Indians of British Columbia. This thesis is concerned with the f i r s t of these young men\u2014Father Le Jeune. He was to give to his Indian charges the benefit of a b r i l l i a n t i n t e l l e c t , a steady enthus-iasm for his cause, and a life-time of devoted loyalty. He was destined to serve his Church, his Order, and humanity with dignity and distinction. Rev. Father Jean Marie Raphael Le Jeune, 0. M. I., was born at the village of Pleybert-Christ, in the Department of Finisterre, France, on April 12, 1855, and was baptised on the following day. His father's name was Pierre Le Jeune, and his (1) Notices necrologiques des membres de l a congregation des Oblats de Marie Immaculee, Rome, Maison Generale, 0. M. I. Tome Huitieme, 1939, p. 136: (6) to) mother's maiden name was Marie Breton. v ' His early education was gained in the village o f his birth and at the neighbouring town of St. Pol de Leon. 1 ' At t h e age of eighteen he started upon his theological studies at Autun where, after a course distinguished by exceptional bril l i a n c e , he was ordained priest by Bishop Perraud, later a Cardinal of the Church, on June 7, 1879. Autun, in Burgundy, is the \"Augustodunum\" or Fort August of the Romans, who have le f t there quite a number of monuments and ruins. These include two magnificent gateways as well as the remains of a (4) temple, a theatre and city walls. Soon after his ordination Father Le Jeune applied to his religious Superiors for permission to enter the missionary f i e l d . His request was granted and he was assigned to the Indian missions of British Columbia. Bishop Durieu, of that * province, was in France at the time, and met his young recruit at the Mother House of the Oblates of Mary Immaculate in Paris on September 1, 1879. The next day the Bishop and Father Le Jeune went together to Montmartre, where they recommended their forthcoming journey and their entire missionary lives to the Sacred Heart. The two days remaining to Father Le Jeune in Paris were spent in preparing for his journey, and in purcha-sing and assembling certain indispensable articles that would (2) Autobiographical note by Father Le Jeune, in possession of Provincial Archives, Victoria, B. C. (3) Kamloops Sentinel, 14 June, 1929, p. 1. (4) Morice,_Rev. A. G., 0. M. I., abridged memoirs of, by D. L. s*\u00bb F i ^ y years in western Canada, Toronto, The Ryerson (7) i n a l l p r o b a b i l i t y be d i f f i c u l t to o b t a i n i n B r i t i s h Columbia. Included i n the l a t t e r category was a sm a l l p r i n t i n g press which Father Le Jeune was to use l a t e r i n the pr o d u c t i o n of the f i r s t copies o f h i s famous Kamloops Wawa. In company w i t h H i s L o r d s h i p Bishop Durieu, Father E. C. Chirouse, and a l a y p o s t u l a n t , Father Le Jeune l e f t P a r i s on F r i d a y morning, September 5, 1879. The p a r t y a r r i v e d at Le Havre about noon of the same day. Here the Bishop was met at the s t a t i o n by a b r o t h e r , who took him to h i s r e s i d e n c e on the o u t s k i r t s of the c i t y . The three remaining members of the pa r t y remained i n the c i t y , where they v i s i t e d the Curate o f the Bretons. Owing t o the kindness of t h i s reverend gentleman the p a r t y was able to c e l e b r a t e Holy Mass on the f o l l o w i n g m o r n i n g \u2014 t h e day of t h e i r departure from France. The t r a v e l l e r s went on board the \"Pereyre,\" o f the French T r a n s a t l a n t i c Company, towards noon on Saturday, September 6, and l e f t p ort about 1:00 P. M. T h e i r steamer, one o f the f a s t e s t on the A t l a n t i c , could have made the voyage to New York i n seven days, but was h e l d down t o eleven days because o f the speed o f the other v e s s e l s of the l i n e . \"The voyage was rough,\" s t a t e d Father Le Jeune many years l a t e r , ^ \"and one passenger had been heard t o curse the man who dis c o v e r e d America, between h i s t r i b u t e s t o the ocean.\" (5) Le Jeune, Rev. J . M. R., Kamloops Wawa, v o l . 9, no. 3, March, 1900. \" (6) \"Rev. Father Le Jeune gives reminiscences at Rotary,\" Kamloops S e n t i n e l , F r i d a y , September 17, 1926, p. 1. Right Rev. Bishop Durieu i s b u r i e d i n St Mary's cemetery, M i s s i o n C i t y , B. C. (9) Soon after they lost sight of land, Fathers Le Jeune and Chirouse went to Bishop Durieu to ask him to give them a lesson in the Indian language. His Lordship had already pre-pared for them the f i r s t of a series of flying sheets, con-taining about thirty Chinook words. The two ambitious young priests took much pleasure in reading that f i r s t lesson over and over again. They were quite decided to continue their studies steadily during the whole passage, but that same even-ing they began to experience the nausea of sea-sickness them-selves, and for three days could not think of their Chinook. After their recovery they resumed their studies, His Lordship passing them a new sheet of vocabulary every day. In this manner they had a good start on the Chinook vocabulary by the time they reached New York. In the year 1886 Father Le Jeune printed a few copies of Durieu's original vocabulary on his small printing press, and reproduced the l i s t again in his Chinook Rudiments published on May 3, 1924. Bishop Durieu's l i s t was divided into sections, the f i r s t of which began with the numerals \"iht\"\u2014one, \"moxt\" \u2014 two, \"tloon\"\u2014three, \"laket\"\u2014four, etc. The last or eighteenth section covered Chinook terms for the Deity and various holy days throughout the year. The \"Pereyre\" arrived at New York in the early morning hours of September 17, 1879, but the passengers were compelled to remain on board until their baggage was ready to be landed with them. Shortly after lunch they finally got on the wharf, (10) where they s t i l l had to wait a considerable time before the customs' officers cleared their effects. The Bishop's f i r s t care was to secure transportation for his party from New York to San Francisco. After this matter was arranged, Father Le Jeune and his companions had a few hours in which to see the city. They l e f t New York the same evening for Buffalo, travelling a l l that night and the next forenoon in a very crowded railway car. The fatiguing journey was brightened for the group by . the very hearty welcome they received in Buffalo from Fathers G-uillard and Barber, who were residing there at the Church of the Holy Angels, The travellers had just l e f t the train when the Bishop received a telegram calling him to Montreal, from which point four Sisters of St. Ann, destined for British Col-umbia, wanted to make the trip under the direction of His Lordship. The Bishop l e f t that same evening for Montreal, while the remaining members of the party stayed in Buffalo. Under Father Barber's guidance, they visited many points of interest in Buffalo and the surrounding d i s t r i c t . Advantage was even taken of reduced excursion rates to make a trip to Niagara F a l l s . Finally, on the 30th of September, Father Le Jeune and his two companions l e f t to rejoin the Bishop at Detroit, and the party, increased by the addition of the four Sisters of St. Ann, travelled to Chicago and on across the plains. On the (11) t r a i n Fathers Le Jeune and Chirouse resumed t h e i r study of Chinook and were soon at the end of the vocabulary. \" I went to the Bishop f o r the next lesson,\" s a i d Father Le Jeune, i n r e l a t i n g the s t o r y . v ' \"There i s no more,\" was the answer. \"Bless your Lordship,\" s a i d Father Le Jeune, \"Give us then the grammar.\" \"There i s no grammar,\" r e p l i e d the Bishop. \"You have got a l l the words. Go on now and speak the language. You w i l l get used to i t soonj\" Bishop Durieu went on to e x p l a i n to the two young p r i e s t s that they had learned i n the vocabulary enough words t o express a l l the ideas that they would want to convey to the I n d i a n s . He recounted the experience of Father Marchal, who preached to the Indians In Chinook j u s t three days a f t e r h i s a r r i v a l at New Tfestminster i n the year 1867. San Francisco w as reached on October 6, and here the party remained u n t i l October 10, when the steamer f o r V i c t o r i a was due to l e a v e . At the time there were only three boats a month from San Francisco to V i c t o r i a , l e a v i n g the former o i t y on the 10th, 20th, and 30th. During t h e i r stay i n San Fran-c i s c o , Bishop Durieu and h i s companions enjoyed the h o s p i t a l i t y (7) McKelvie, B. A., Vancouver D a i l y P r o v i n c e , 6 September, 1924. (8) Le Jeune, Rev. J . M. R., Kamloops Wawa, v o l . 9, no. 4, A p r i l , 1900. (1?.) (13) of the Jesuit Fathers, who were s t i l l in t h e i r old residence on Market Street. The group l e f t San Francisco on the steamer \"City of Chester\" and arrived at V i c t o r i a on October 14. Fathers Jonk.au and Leroy were there i n charge at the old Cathedral, Bishop Sehers having been recently transferred to the Arch-diocese of Portland. At V i c t o r i a the party had to wait for the steamer for New Westminster, which then l e f t only twice a week, on Tuesdays and Fridays. New Westminster, and the end of the party's long journey, was reached on the afternoon of October 17, 1879. A hearty welcome was accorded the group by Father Horris, who met them upon a r r i v a l . A pleasant surprise awaited young Father Chirouse, for at New Westminster he found his uncle, Father Chirouse, Senior, who had been i n the western missions of Oregon and B r i t i s h Columbia ever since the year 1847. Father Le Jeune spent h i s f i r s t winter i n B r i t i s h Colum-bia at New Westminster. In the spring of the year 1880, he was asked by Bishop Durieu to begin his missionary work among the Indians of the Fraser Canyon. He was also to minister to the religious needs of the many Roman Catholics among the thousands of workmen who were being brought into the country for the construction of the Canadian P a c i f i c Railway. S t i r r i n g events were i n formation, and the quiet of the (9) Le Jeune, Rev. J. M . R., Kamloops Wawa, v o l . 9, no. 5, May, 1900. (14) Fraser River valley was soon to be shattered as these workmen blasted and hacked their way through the canyon in the con-struction of the railway. The syndicate headed by Andrew Onderdonk and D. 0. M i l l s , of San Francisco, was in the year 1879 awarded the contract for construction of the new line from Emory's Bar to Savona's Ferry\u2014one hundred and twenty-eight miles of the most d i f f i c u l t and expensive work in the whole system. In the year 188S, this syndicate was awarded a second contract for completion of the line from Emory's Bar to Port Moody on Burrard Inlet. Construction headquarters of the syndicate were established at Yale, and included general offices, powder and acid works, and construction and repair shops of a l l Kinds. Yale, which had already experienced one \"boom\" twenty years before in the gold rush, was again a busy centre with an influx of some nine thousand workmen on railway construction. By February, 1883, the rai l s had been laid from Emory to beyond North Bend, and by June 30, 1885, the line was completed from Port Moody to beyond Sicamous. ^ ' Leaving New Westminster on June 10, Father Le Jeune pro-ceeded up the valley to Yale, where a strange novitiate indeed opened up to him. In Yale there were already two Catholic churches, one for the whites and one for the Indians. Both churches were, however, l i t t l e better than hovels\u2014simply (10) Howay, Judge F. W., British Columbia, the making of a province, The Ryerson Press, Toronto, 1928, p. 2197 (15) s h e l t e r s f o r the s a y i n g o f Mass. They had no heat f o r the reason t h a t they d i d not need i t \u2014 t h e y were used only i n the summer. The \"white' 1 church had a room behind the rude a l t a r . I t s only f u r n i s h i n g s c o n s i s t e d of a bed w i t h a straw m a t t r e s s \u2014 a bed which Father Le Jeune remarked \"had not had acquaintance w i t h anything f o r a l o n g time except mice and r a t s . \" F o r t u n a t e l y , the p r i e s t had brought w i t h him from New Westmin-s t e r a p a i r of blankets and managed reasonably w e l l with the resources at hand. In the middle o f the nigh\u00a3,^ however, i t began t o r a i n i n earnest, and soon the whole r o o f of the room became transformed i n t o a watering-pot, w i t h the outcome a severe drenching f o r the occupant below. T h i s was the f i r s t and l a s t time t h a t F a ther Le Jeune s l e p t i n that bed. The f o l l o w i n g day, Sunday, he s a i d Mass i n the church before a group o f about twenty persons. Then he went t o make the acquaintance o f the Indians and to say Mass i n t h e i r church , where the attendance was c o n s i d e r a b l y l a r g e r than i t had been i n the case o f the whites. Father Le Jeune soon became f r i e n d l y w i t h the Indian c a p t a i n o f the d i s t r i c t \u2014 M i c h e l , and h i s v\/lfe Agnes. M i c h e l was a t r u l y pious man, who never f o r g o t h i s prayers, morning or evening, and who could say them p e r f e c t l y , without h e l p . He observed Sunday, F r i d a y , and a l l the f a s t days as he had (11) Le Jeune, Rev. J . M. R., Kamloops Wawa, E d i t i o n F r a n c a i s e , no. 157, December, 1915~ * ( 1 6 ) been taught. He knew how to act as i n t e r p r e t e r f o r the p r i e s t and could even preach to the Indians h i m s e l f when the p r i e s t was not t h e r e . He had the appearance of a man of f i f t y years of age when Father Le Jeune f i r s t met him. P o s s i b l y he was about f o r t y years o l d , f o r appearances can be deceptive, e s p e c i a l l y among Indians, because of the comparatively hard l i f e which causes them to mature e a r l y . E a r l y i n t h e i r acquaintanceship M i c h e l proposed a question which r a t h e r took Father Le Jeune aback. He asked the p r i e s t ' s o p i n i o n as to which he thought a person would succumb from f i r s t \u2014 h u n g e r or t h i r s t . In subsequent c o n v e r s a t i o n , i t was brought out by Father Le Jeune that M i c h e l , being o f an ex-tremely i n q u i s i t i v e nature, had experimented upon h i m s e l f and had answered the quest i o n t o h i s e n t i r e s a t i s f a c t i o n . He had gone without food or d r i n k f o r a p e r i o d o f f i v e days. At the end of that time, not being a b l e to endure h i s discomfort any longer, he had thrown h i m s e l f i n t o the water and had not eaten u n t i l a f t e r he had drunk! Having gained the f r i e n d s h i p of M i c h e l , Father Le Jeune began with him the study of the Thompson Indian language. He soon found t h a t i t was a more d i f f i c u l t undertaking than the mastery of Chinook, w i t h i t s f i x e d vocabulary o f a few hundred words, had been. M i c h e l i n t i m a t e d the complexity o f the study with h i s statement t h a t \"our language has as many words as there are leaves on the t r e e s or stones on the road.\" They began with the numerals, \"one,\" \"two,\" \" t h r e e ; \" \u2014 \" p a i a , \" (IV) \" s h a i a , \" \" k a l h l a j . \" That was s a t i s f a c t o r y enough, hut f o r one, two and three persons i t was necessary to say \"papia,\" \" s h i s h a i a , \" \" k a k a l h l a j ; \" f o r f r u i t s , \" p i o u j a , \" \" s h i o u j u , \" \" k a l h o u j a ; \" f o r s t i c k s , \" p i a i o k r , \" \" s h i a i o k r , \" \" k a l h a i o k r . \" In f a c t , there were hundreds o f ways to count. Father Le Jeune t e r s e l y summed up the matter by s a y i n g , \" I t was not encouraging at a l l . \" A f t e r spending s e v e r a l days among the Indians a t Y a l e , Father Le Jeune left on a r a i l w a y c o n s t r u c t i o n car f o r Spuzzum, ten m i l e s to the n o r t h . Proceeding t o an Indian home that M i c h e l had recommended, he found there an o l d woman b u s i l y engaged i n weaving a basket from reeds, while her husband was r e p a i r i n g some f i s h i n g gear. Father Le Jeune h e l d out h i s hand to greet the o l d Indian i n the customary f a s h i o n . \" H e l l o , \" s a i d the Indian, \"but I do not shake hands with a P r o t e s t a n t m i n i s t e r . \" \" I am not a P r o t e s t a n t m i n i s t e r , \" r e p l i e d Father Le Jeune. \" I come on b e h a l f of Monseigneur Durieu.\" \"Oh, you are w i t h Mgr. Durieu,\" s a i d the Indian. \"Then I w i l l shake hands w i t h you, and so w i l l my w i f e . \" A f t e r t h i s exchange of g r e e t i n g s , Father Le Jeune was i n s t a l l e d i n t h e i r house, and was soon proceeding with h i s study o f the Thompson language under the t u t e l a g e of the o l d l a d y \u2014 M a r i e Ta-hwi-nak by name. She was extremely w i l l i n g to help the young p r i e s t , and g r a d u a l l y h i s vocabulary of the (12) Le Jeune, Rev. J . M. R., Kamloops Wawa, E d i t i o n Francaise,-no. 157, December, 1915. (18) most necessary words began to take shape. I t was f r e q u e n t l y necessary f o r Father Le Jeune t o have t h i n g s explained by signs as they proceeded w i t h words l i k e the f o l l o w i n g \u2014 \" d o g , \" \"ska'ha;\" \"cow,\" \"stomalt;\" \"horse,\" H n ' k ' i s a - s k a h a ; \" \" h a i r , \" \"kaouten;\" \"eyes,\" \" n - k o t - k o t - t l o u s h t e n ; \" \" f e e t , \" \"skoh'kwa*t.\" The p r i e s t o f t e n remarked i n l a t e r years of what a l u d i c r o u s p i c t u r e he and the o l d l a d y must have made as they g e s t i c u -l a t e d and worked out t h e i r words f o r c e r t a i n s i g n s . O c c a s i o n a l l y Marie would become impatient w i t h Father Le Jeune and say, \"But leave now the horses and the cows and teach us our p r a y e r s . \" \"Wait,\" he would r e p l y to her, \"that w i l l come l a t e r , when I have l e a r n e d enough of your language.\" Father Le Jeune e s t a b l i s h e d h i s headquarters at Spuzzum f o r s e v e r a l weeks, w h i l e he gained the f r i e n d s h i p and c o n f i - . dence of the Indians of the neighbourhood. He s a i d Mass every morning, and the Indians s a i d t h e i r p r a y e r s . Every evening, a l s o , they s a i d t h e i r evening p r a y e rs, and one of Father Le Jeune's f i r s t c a r e s , a f t e r having composed a vocabulary, was to w r i t e out as w e l l as he could the prayers and catechism that these people had l e a r n e d . A l l through the summer of the year 1880 Father Le Jeune moved up and down the F r a s e r Canyon between Y a l e and L y t t o n , making the acquaintance of the Indian bands and o r i e n t i n g him-s e l f tp the requirements of missionary work i n the new l a n d . At the same time c a l l s were made by the p r i e s t upon the (19) v a r i o u s camps of r a i l w a y workers i n order to attend to the r e l i g i o u s needs of the Roman C a t h o l i c s among them. In the f a l l o f the year, Father Le Jeune went down the v a l l e y t o S t . Mary's M i s s i o n on the F r a s e r , where he was to make h i s head-quarters d u r i n g the next two y e a r s . T h i s M i s s i o n , e s t a b l i s h e d by the Oblates i n the year 1861 w i t h an accompanying i n d u s t r i a l s chool f o r Indian g i r l s and boys two years l a t e r , was the centre of m i s s i o n a r y a c t i v i t i e s among the n a t i v e s of the Lower F r a s e r V a l l e y . Father Morice d e s c r i b e s S t . Mary's as a l o c a l i t y famous among the e a r l y m i s s i o n a r i e s f o r the poverty and discomfort i t s inmates had to endure. He h i m s e l f a r r i v e d t h e r e i n the summer of the year 1880, j u s t a few months a f t e r Father Le Jeune reached B r i t i s h Columbia. H i s d e s c r i p t i o n o f the p l a c e at t h a t time f o l l o w s : S a i n t Mary's M i s s i o n was the most p e a c e f u l and l e a s t p r e t e n t i o u s of p l a c e s , a q u i e t o a s i s of very r e s t r i c t e d s i z e on the s k i r t of the p r i -meval f o r e s t , w i t h only two i n c i p i e n t farms, those of a Mr. P e r k i n s and a Mr. W e l l s , as s a -t e l l i t e s , to which might be added the l i t t l e c l e a r i n g of a French h a l f - b r e e d , G a b r i e l L a c r o i x . The establishment c o n s i s t e d of a f a i r l y l a r g e church w i t h a white-washed i n t e r i o r , the unusual s i z e of which was r e q u i r e d by o c c a s i o n a l Indian gatherings, or s e r i e s of p r e d i c a t i o n s . This stood on the lower reach, where the r a i l w a y l i n e now passes, and had f o r immediate companions, r i g h t and l e f t , a r a t h e r p r i m i t i v e house of rough, unplaned boards f o r the p r i e s t s and a s l i g h t l y b e t t e r f i n i s h e d convent f o r the S i s t e r s , who conducted a school f o r Indian g i r l s , w h i l e the Fathers had, d i r e c t l y under Brother Henry, an I n d u s t r i a l School f o r boys. Just east of the b u i l d i n g belonging to that i n s t i t u t i o n was a t i n y creek, at the mouth (20) of which stood a g r i s t m i l l the p r o p e r t y of the M i s s i o n , hut operated by a Mr. Threataway. I t was d u r i n g the summer of the year 1881 t h a t the paths o f Father Le Jeune and Brother Morice (he was not ordained u n t i l J u l y 2, 1882) f i r s t c r ossed. Some ten years b e f o r e , a Father Denis Lamure who was l a t e r a c c i d e n t a l l y k i l l e d i n a hunting mishap, had gathered together at S t . Mary's a number of brass band instruments. These had not been used f o r y e a r s , but B r o t h e r Morice dragged them out from t h e i r l a y e r o f dust, made necessary r e p a i r s here and t h e r e , and soon had a band o f Indian boys up to q u i t e a high degree of e f f i c i e n c y . An organ was r e q u i r e d f o r the l o c a l church and no funds were a v a i l a b l e f o r i t s a c q u i s i t i o n . B rother Morice and Father Le Jeune s e i z e d upon an ingenious p l a n to r a i s e the necessary money. P i l o t e d by the l a t t e r , B r other Morice and h i s band went up the r i v e r to Y a l e , where a r e g u l a r concert was given, and then above, where the Canadian P a c i f i c Railway workmen were t e a r i n g a way f o r the f u t u r e l i n e along the Canyon w a l l s . In d e s c r i b i n g t h i s t o u r , Morice says: In the evening atfter supper the boys would 'discourse sweet music' to the camps of working-men, and a c o l l e c t i o n was taken up by Father Le Jeune. The men were g e n e r a l l y l o s t i n admiration of the a b i l i t y of the performers, some o f whom seemed to them so young that they were i n c l i n e d t o imagine they were there only f o r sake o f num-ber. They would even o f f e r them money to hear (13) Morice, Rev. A. G., 0. M. I . , abridged memoirs of, by D. L. S., F i f t y years i n western Canada, Toronto, The Ryerson P r e s s , 1930. (21) them p l a y s e p a r a t e l y t h e i r own instruments and. make sure they were not dummies. P r a c t i c a l l y everywhere people showed themselves generous to the troupe, and when the youngsters returned to S t . Mary's, they had amassed more than was necessary to defray the cost of a good organ. (14) Father Le Jeune always looked back w i t h p r i d e upon h i s a s s o c i a t i o n w i t h the men and events connected w i t h the b u i l d -i n g o f the Canadian P a c i f i c Railway. At a Rotary Club l u n c h -eon h e l d at Kamloops on ?fednesday, December 27, 1922, i n honour of the pioneers of the c i t y and d i s t r i c t , the o l d - t i m e r s were asked to w r i t e down s a l i e n t f e a t u r e s o f t h e i r l i f e and work. Two items r e l a t i n g to h i s e a r l i e s t days i n B r i t i s h Columbia are s i g n i f i c a n t i n Father Le Jeune's r e p l y t o the q u e s t i o n n a i r e . F i r s t , \"In New Westminster when Mr. Onderdonk came up r i v e r to t u r n f i r s t sod f o r C. P. R,,\" and second, \"In 1884 at opening of C i s c o B r i d g e , C. P. R.\" ^ 1 5 ^ Three years a f t e r h i s a r r i v a l i n B r i t i s h Columbia, Father Le Jeune was ordered by h i s S u p e r i o r s to proceed to Kamloops, j to be attached to the S t . L o u i s M i s s i o n of that centre. On October 17, 1882, he a r r i v e d at Kamloops, which was to remain h i s headquarters during the remainder of h i s e n t i r e m i ssionary l i f e . (14) Morice, Rev A. G., 0. M. I . , abridged memoirs of, by u. L. b., Fifty_ years i n western Canada, Toronto, The Ryerson P r e s s , 1930. _ : ' (15) \"Pioneers o f c i t y and d i s t r i c t honoured,\" Kamloops S e n t i n e l , 29 December, 1922. Indian v i l l a g e , Kamloops, i n the afternoon sun of a winter day. (23) CHAPTER I I . THE OBLATES COME TO THE PACIEIC COAST Father Le Jeune belonged to the Oblates of Mary Immacu-l a t e , an Order o f the Roman C a t h o l i c Church founded i n the year 1816 at A i x , France, by Charles Joseph Eugene de Mazenod, afterwards Bishop o f M a r s e i l l e s . Born of noble f a m i l y a t A i x -en-Provence, France, On August 1, 1782, young de Mazenod r e -ceived h i s e a r l y education i n I t a l y , to which country h i s f a m i l y f l e d i n order t o escape the pe r s e c u t i o n s o f the French R e v o l u t i o n . Returning to the country o f h i s b i r t h i n the year 1802, de Mazenod decided t o enter upon e c c l e s i a s t i c a l s t u d i e s and was ordained i n the year 1811. From t h i s time on, Father de Mazenod devoted h i m s e l f with u n f l a g g i n g energy t o the s a l v a -t i o n of s o u l s . In the year 1816 he formed the Congregation o f the M i s s i o n a r i e s o f Provence, a group t o which Pope Leo 211 gave the t i t l e \" M i ssionary Oblates o f Mary Immaculate\" when he granted formal approval t o t h e i r Rules and C o n s t i t u t i o n s ten years l a t e r . Appointed Bishop of M a r s e i l l e s i n the year 1837, de Mazenod continued as Superior-General of the Oblates u n t i l h i s death i n 1861. Throughout h i s l i f e - t i m e he worked unceasingly f o r the r e l i g i o u s and s o c i a l r e g e n e r a t i o n of France. At the same time, the sons of h i s Order extended t h e i r missionary a c t i v i t i e s throughout s e v e r a l European c o u n t r i e s and as f a r d i s t a n t as (16) \"An a p o s t l e o f the poor, Charles Joseph Eugene de Mazenod,\" Oblate M i s s i o n s , September, 1946, pp. 2 \u2014 4 . (24) Ceylon, South A f r i c a , and Canada. The Oblates e x c e l l e d as m i s s i o n a r i e s , and i n the h i s t o r y of the extension o f C h r i s t i a n p r i n c i p l e s t o the n a t i v e people of B r i t i s h Columbia, they h o l d an honoured p l a c e . They were not, however, the f i r s t m i s s i o n a r i e s on the P a c i f i c Coast. Spain's s h o r t - l i v e d colony on Nootka Sound, under M a r t i n e z , was the e r a d l e of the Roman C a t h o l i c Church on the North P a c i f i c Coast. A F a t h e r Magin C a t a l a was there i n the years 1793\u201494; and he was succeeded by a Father Gomez. These men were F r a n c i s c a n s , from C a l i f o r n i a . The f i r s t m i s s i o n a r y to cover the mainland s e c t i o n s o f present day B r i t i s h Columbia i s g e n e r a l l y considered to have been Rev. Modeste Demers, a s e c u l a r p r i e s t . Born on October 12, 1809, at S t . N i c o l a s , Lower Canada, he was ordained on February 7, 1836. A f t e r a f o u r t e e n month a s s i s t a n t s h i p to the p a r i s h p r i e s t o f T r o i s P i s t o l e s , he embarked f o r the west at Lachine on A p r i l 27, 1837, and, i n company w i t h Rev. Norbert F. Blanchet, reached the eastern l i m i t s of what i s now B r i t i s h Columbia i n October of the same year. Here the Holy S a c r i f i c e of the Mass was o f f e r e d up by t h i s p r i e s t at Boat Encampment on the B i g Bend of the Upper Columbia, the f i r s t time that t h i s a c t o f worship was c a r r i e d out on the mainland of what was to become B r i t i s h Columbia. From h i s m i s s i o n a r y s t a t i o n on the Lower Columbia, Father (17) Morice, Rev. A, G., 0. M. I . , H i s t o r y of the C a t h o l i c Church i n western Canada, Toronto, Musson Book Co., L t d . , v o l . 2, 1910. (25) Demers t r a v e l l e d t o F o r t Langley i n August, 1841, where he was (18) w e l l r e c e i v e d by the f a c t o r o f the day, Tames M. Y a l e . A f t e r b a p t i z i n g s e v e r a l hundred c h i l d r e n , and preaching the gospel to a crowd of n a t i v e s numbering up i n t o the thousands, he returned to the Columbia i n September, 1841. The f o l l o w i n g June, Demers l e f t f o r the north w i t h a Hud-son Bay Company caravan under the p e r s o n a l s u p e r v i s i o n of P e t e r Skene Ogden. The p a r t y a r r i v e d at Thompson's R i v e r Post (Kamloops) on August 10, 1842, where no m i n i s t e r of the gospel had so f a r reached, and where the p r i e s t was r e c e i v e d w i t h open arms by crowds of n a t i v e s . During h i s two-day stay here, Father Demers b a p t i z e d a number of c h i l d r e n . V i s i t s t o F o r t s Alexan-d r i a and S t . James, together w i t h a sixteen-day m i s s i o n at W i l l i a m ' s Lake, completed h i s northern t o u r . At the time o f F a t h e r Demers 1 v i s i t , Thompson's R i v e r Post w as a w e l l - e s t a b l i s h e d s t a t i o n of the Hudson's Bay Com-pany. I t owed i t s foundation to David S t u a r t , a p a r t n e r of the P a c i f i c Fur Company, who f i r s t v i s i t e d the Thompson R i v e r d i s t r i c t i n the l a t e autumn of the year 1811. ^ 1 9 ^ Proceeding northward from F o r t Okanagan, at the j u n c t i o n of the Okanagan and Columbia R i v e r s , S t u a r t blazed the way f o r the f u t u r e f u r brigades by f o l l o w i n g Okanagan R i v e r and Lake, c r o s s i n g the height of l a n d , and descending i n t o the v a l l e y of the Thompson (18) Nelson, Denys, F o r t Langley, a century of settlement, Vancouver, B. C , A r t , H i s t o r i c a l , and S c i e n t i f i c A s s o c i a t i o n , 1927, p. 15. (19) Howay, Judge F. W., o\u00a3. p i t . , p. 69. (26) R i v e r . Here he made the acquaintance of the She Waps (Shuswap I n d i a n s ) , noted t h a t f u r t r a d i n g prospects seemed good, and a c t u a l l y spent the w i n t e r when an unusually heavy f a l l of snow blocked h i s r e t u r n journey. Going back d u r i n g August of the next year, S t u a r t set up a t r a d i n g post near the j u n c t i o n of the North and South Thomp-son R i v e r s . T h i s event marked the beginning of Kamloops, a p o i n t v a r i o u s l y known through the years of i t s h i s t o r y as Cumcloups, the She Waps, Thompson's R i v e r Post, The Porks, F o r t Thompson, and F o r t Kamloops. ^ 2 0 ^ S h o r t l y a f t e r S t u a r t ' s a r r i v a l , an o p p o s i t i o n post was e s t a b l i s h e d i n t h i s s e c t i o n by Joseph La Roque, on b e h a l f of the North-West Company. The two companies, although r i v a l s , remained on f r i e n d l y terms i n t h i s s e c t i o n u n t i l the absorp-t i o n of the P a c i f i c Fur Company by the Nor* Westers l a t e i n the year 1813. E i g h t years l a t e r the North-West Company was i n t u r n merged wi t h the Hudson's Bay Company, under the l a t t e r name. Kamloops became an important p o i n t of the company on i t s f u r brigade t r a i l which l i n k e d F o r t Vancouver w i t h the north-ern posts of New C a l e d o n i a . Large bands of horses were kept at Kamloops and used f o r the t r a n s p o r t a t i o n of f u r s and s u p p l i e s , p a r t i c u l a r l y i n the p a r t of the brigade t r a i l between F o r t s Okanagan and A l e x a n d r i a . A f t e r the Treaty of Washington was (20) Harvey, A. G., \"David S t u a r t : Okanagan p a t h f i n d e r \u2014 founder of Kamloops,\" B r i t i s h Columbia H i s t o r i c a l Q u a r t e r l y , v o l . 9, no. 4, October, 1945, p. 285. (27) signed i n the year 1846, a new route f o r the f u r brigade t r a i l was sought. By the year 1849, the u s u a l trade route from the Coast i n t o the I n t e r i o r was from F o r t Hope to Kamloops. September 5, 1847, marked the a r r i v a l at W a l l a W a l l a a f t e r a strenuous t r i p across the p l a i n s of the f i r s t Oblate m i s s i o n -a r i e s i n the west. They came as the d i r e c t r e s u l t of appeals to Bishop de Mazenod at M a r s e i l l e s by Archbishop N. F . Blanchet of Oregon C i t y . In t h i s p a r t y o f pioneer m i s s i o n a r i e s were Rev. P a s c a l R i c a r d , Eugene CasiLmir C h i r o u s e , Charles Marie Pandosy, and Georges B l a n c h e t . A l l the l a s t three were a s p i r -ants to the p r i e s t h o o d , but at the time were not yet even sub-deacons. The f i r s t s t a t i o n o f the Oblates i n the Diocese of Van-couver I s l a n d was at E s q u i m a l t , where c o n s t r u c t i o n o f a house and a small church was begun i n the year 1857. T h i s Esquimalt post became the o f f i c i a l residence of Rev. L o u i s J . D'Herbomez, the V i c a r of the Oblate missions on the P a c i f i c C oast. From E s q u i m a l t , Father Chirouse turned n o r t h to work with the n a t i v e s of Vancouver I s l a n d . On the mainland, Father P e t e r Richard and Brother S u r e l , o u t f i t t e d w i t h horses at Kam-loops by the Indian c h i e f , L o l o , proceeded south to the p l a i n east of Okanagan Lake known as L'Anse au S a b l e . Here they met Father Pandosy coming n o r t h from C o l v i l l e , and here the p a r t y founded, on October 8, 1859, the M i s s i o n of the Immaculate Conception on the e a s t e r n shore 6f Lake Okanagan, near the (38) p o i n t where the c i t y o f Kelowna now stands. ( 2 1 ) The next few years were busy ones f o r the Oblate F a t h e r s . T h e i r ranks were strengthened by the a r r i v a l o f young and e n t h u s i a s t i c r e c r u i t s \u2014 s u c h men as Rev. P i e r r e P. Durieu and Rev. Leon Fouquet i n the year 1859, Fathers Baudre, Le Jacq, and Gendre i n the year 1862, and others i n the f o l l o w i n g y e a r s . We have a l r e a d y noted the establishment of S t . Mary's M i s s i o n i n the year 1861. The important House of S t . Charles was s t a r t e d i n New Westminster, and churches were b u i l t at F o r t Hope and i n v a r i o u s Indian v i l l a g e s . S t . L o u i s M i s s i o n at Kam-loops, d e s t i n e d to be the f u t u r e home of Father Le Jeune, was founded i n the year 1878, w i t h Father Chirouse coming from the Indian s c h o o l at T u l a l i p , Washington, t o take charge. Increased m i s s i o n a r y a c t i v i t y c a l l e d f o r changes i n the a d m i n i s t r a t i o n of the huge t e r r i t o r y taken over by the Oblat.es. In the year 1864, the mainland o f B r i t i s h Columbia was made i n t o a V i c a r i a t e - a p o s t o l i c , with Rt. Rev. L. J . D'Herbomez i n charge. Two years l a t e r , the Oblates were r e c a l l e d from Van-couver I s l a n d and t h e i r energies i n the future, were to be con-centrated on the mainland. In the year 1875, Bishop D'Herbomez a p p l i e d f o r a coadjutor and the post was awarded to Father P i e r r e P a u l Durieu, who was preconised Bishop of Marcopolis i n June, 1875, and consecrated at New Westminster on October 24 of the same year. (21) Nelson, Denys, \"Yakima Days,\" Washington H i s t o r i c a l Quar-t e r l y , v o l . 19, no. 3, J u l y , 1928, p. 189. (29) Headstone marking the grave of Right Rev. Bishop D'Herbomez at S t . Mary's M i s s i o n , M i s s i o n C i t y , B. C. (30) At the time o f Father Le Jeune 1s a r r i v a l i n Kamloops, the S u p e r i o r o f S t . L o u i s M i s s i o n was the veteran m i s s i o n a r y , Father Le Jacq, who had e s t a b l i s h e d and conducted the Stewart Lake M i s s i o n f o r t h i r t e e n years before he came to Kamloops i n the year 1880. H i s a s s e s s o r s at the outset were Fat h e r s G r a n d i d i e r and P e y t a v i n . In the year 1881 Father G r a n d i d i e r was r e p l a c e d by Father Ooccola, and i n the f o l l o w i n g year Father P e y t a v i n was succeeded by F a t h e r Le Jeune. The m i s s i o n b u i l d i n g s were l o c a t e d on the Thompson R i v e r about two and one-half m i l e s west of the present c i t y c e n t r e . There was no f u r t h e r change i n the personnel of t h i s M i s s i o n u n t i l the year 1887, when Bishop D'Herbomez, upon h i s r e t u r n from the Chapter-General, l e f t F a t h er J . A. Bedard a t Kamloops i n the p l a c e of Father Coccola. The l a t t e r was then sent to take charge o f S t . Eugene's M i s s i o n i n the Kootenay country. Rev. Father Le Jacq attended to the Shuswap Indians of the d i s t r i c t f o r twelve y e a r s , from the time of h i s a r r i v a l i n the year 1880 u n t i l 1892. In the l a t t e r year he l e f t to organize an i n d u s t r i a l s c h o o l f o r Indian boys and g i r l s at S t . Joseph's M i s s i o n , W i l l i a m ' s Lake. During h i s tenure of o f f i c e at Kamloops, S t . Louis M i s s i o n was moved from i t s o r i g i n a l l o c a t i o n t o a s i t e which i s bounded to-day by N i c o l a S t r e e t , B a t t l e S t r e e t , F i r s t Avenue and Second Avenue w i t h i n the c i t y of Kamloops. The Church, w i t h the vocable of the Sacred Heart, was b u i l t i n the year 1887, and (31) the house two years l a t e r . S i t u a t e d on an e l e v a t i o n c l o s e behind the growing town and l o o k i n g northward, the s i t e a f f o r -ded a s t r i k i n g view of the f o r k s of the Thompson R i v e r , of the Indian v i l l a g e and reserve on the opposite s i d e of the r i v e r , and of the Mountains Paul and P e t e r i n the background. Upon Father Le Jacq's departure i n the year 1892, Father Bedard became S u p e r i o r of the M i s s i o n , w i t h Fathers Le Jeune and G u e r t i n as a s s e s s o r s . At t h i s time Father Le Jeune was assigned to attend to a l l the Indians of the whole d i s t r i c t , w h i l e to Father G u e r t i n f e l l the task of v i s i t i n g the Roman C a t h o l i c s along the Canadian P a c i f i c Railway l i n e from Kam-loops east to the summit of the Rocky Mountains. This l a s t named charge, known t o the m i s s i o n a r i e s as the r a i l r o a d d i s t r i c t , had been attended i n t u r n by v a r i o u s p r i e s t s as f o l l o w s : Father Fay, 1884; Father Le Jeune, 1885; Father Coccola, 1886; Father Le Jeune again, 1887; and Father Bedard, 1888. I t was not a p a r t i c u l a r l y popular d i s t r i c t with the m i s s i o n a r i e s , i n v o l v i n g as i t d i d tremendous d i s t a n c e s and a s c a t t e r e d p o p u l a t i o n . R e l i g i o u s s e r v i c e s i n each of the three l a r g e s t c e n t r e s \u2014 R e v e l s t o k e , Donald and G o l d e n \u2014 c o u l d be h e l d only one Sunday a month. The f o u r t h Sunday r e q u i r e d attendance at the Okanagan Lake Church, f u r t h e r south. Weekdays were spent i n v i s i t i n g scores of intermediate p l a c e s and people r e -s i d i n g at or near the d i f f e r e n t s t a t i o n s and s e c t i o n houses along the l i n e . Father Le Jeune estimated that a thorough v i s i t throughout the whole t e r r i t o r y of the r a i l r o a d d i s t r i c t , (33) g i v i n g one n i g h t t o each l i t t l e p l a c e or house along the road, (op \\ would take no l e s s than three or f o u r months. v w The l i f e of c o n t i n u a l l y moving from house to house was beset w i t h innumer-able hardships, e s p e c i a l l y i n the w i n t e r months when the snow reached a depth of s e v e r a l f e e t i n the mountains. In November, 1893, Father Le Jeune was appointed S u p e r i o r o f S t . L o u i s , w i t h Father G-uertin as P r o c u r a t o r . E a r l y i n the f o l l o w i n g year Rev. Father C a r i o n a r r i v e d at Kamloops t o take over the d i r e c t i o n o f the Indian I n d u s t r i a l S c h ool. Rev. Father Edmund P e y t a v i n a l s o was attached to the S t . L o u i s M i s s i o n during these y e a r s . A d i r e c t o r y p u b l i s h e d by Father Le Jeune i n December, 1895, gave the personnel of a l l the Roman C a t h o l i c M i s s i o n s of B r i t i s h Columbia at that time. ^ 2 4 ^ Those at the House of S t . L ouis were as f o l l o w s : (The number i n f r o n t of each name i s the number i n the Order of the 0. M. I . , by order of Pro-f e s s i o n s ; the f i r s t number f o l l o w i n g the name i s the date o f b i r t h ; the second, the date of P r o f e s s i o n i n the 0. M. I . ; the t h i r d , the date of Ordination.) (22) Le Jeune, Rev. J . M. R., Kamloops Wawa, January, 1898, v o l . 7, no. 1, p. 3. (23) Le Jeune, Rev. J . M. R., Kamloops Wawa, May, 1895, v o l . 4, no. 5, p. 66. (24) Le Jeune, Rev. J . M. R., Kamloops Wawa, December, 1895, v o l . 4, no. 12, pp. 178, 179. (33) No. Birth. 898 Rev. Father Le Jeune, John Mary (Superior) 1855 805 Rev. Father C a r i o n , Alphonsus Mary ( D i r . Indian School)....1848 P r o f . 1875 1871 1876 1870 Ord. 1879 1872 1877 1872 916 Rev. Father G u e r t i n , Frederic..1846 762 Rev. Father P e y t a v i n , Edmund...1849 Lay Brothers 183 Bro. S u r e l , P h i l i p 1819 1848 1562 Bro. Mulvaney, John 1851 1892 Old Brother S u r e l , as he was a f f e c t i o n a t e l y known, was horn January 1, 1819, and had been at Kamloops s i n c e the year 1883. As l a t e as March, 1901, he was s t i l l s t r o n g and he a l t h y , notwithstanding h i s age. He had come to the M i s s i o n s of Oregon i n the year 1854 w i t h Father D'Herbomez and Brother J a n i n . Always a c h e e r f u l and w i l l i n g worker, he had taken part i n the establishment of s e v e r a l of the C a t h o l i c M i s s i o n s i n the west. He o f t e n t o l d of the time he was a witness t o a near tragedy on the Columbia R i v e r , not f a r from the D a l l e s . Fathers R i c a r d and Pandosy, along with Brother Verney, wanted to cross the Columbia. No boat being a v a i l a b l e at the time, they made a p r i m i t i v e r a f t from some driftwood they found l i n i n g the shore. In the middle of the r i v e r the r a f t broke up and i t s passengers were thrown i n t o the s w i r l i n g water. H e l p l e s s to a s s i s t , Brother S u r e l and Father Richard watched from the bank* F o r t u n a t e l y , the occupants of the r a f t were each able to secure h o l d of a l o g , t o which they clung ( 3 4 ) t e n a c i o u s l y u n t i l washed up on a p o i n t three m i l e s down the stream. Up to February, 1898, there was l i t t l e change i n the membership o f S t . L o u i s M i s s i o n . Father Le Jeune's d i r e c t o r y of that date mentions only one replacement\u2014Rev. Father O l i v a r i u s C o r n e l l i e r i n s t e a d of Father G u e r t i n . By June, 1903, however, Father Le Jeune was the only o r i g i n a l incumbent of the 1890's, with the exception of Father C a r i o n . H i s d i r e c t o r y (27) at that time l i s t s the f o l l o w i n g members i n a d d i t i o n to hi m s e l f : Rev. Fathers C. Marehal, A. M i c h e l s , and P. Conan. Father Garion was s t i l l i n charge of the I n d u s t r i a l School. Father Charles Marehal had formerly been attached to the Okanagan M i s s i o n , a t t e n d i n g the Indians at P e n t i c t o n and i n the southern p a r t of the p r o v i n c e . During h i s v i s i t to the Osoyoos Indian Reserve l a t e i n June, 1896, he found t h a t the house r e -served f o r him while i n the camp was already i n h a b i t e d \u2014 b y r a t t l e s n a k e s . During the night the p r i e s t was somewhat per-turbed to f i n d the snakes crawling from under the f l o o r and g l i d i n g across the room. The next day the Father went hunting f o r snakes and managed to k i l l two, each of which measured four f e e t i n l e n g t h . ^ 2 8 ) 10, no. 1. 3 Jeune, Rev. J . M. R. v o l . 7, no. 2, p. 18. 3 Jeune, Rev. J . M. R. 12, no. 6, p. 3 5 . 3 Jeune, Rev. J . M. R. 5 , no. 7, p. 147. Kamloops Wawa Kamloops ??awa Kamloops Wawa Kamloops Wawa (35) The o r g a n i z a t i o n o f the Indians of B r i t i s h Columbia f o r r e l i g i o u s purposes by the Oblates f o l l o w e d a w e l l d e f i n e d p l a n o r i g i n a t e d by Bishop Durieu and based on the famous Reductions o f Paraguay. ( 2$) Each camp or small band of Indians recognized a c h i e f , whom the members were supposed to obey. Although i n e a r l i e r times the p o s i t i o n had been h e r e d i t a r y , the custom had g r a d u a l l y a r i s e n o f e l e c t i n g a c h i e f by the votes of the band. The i n f l u e n c e and a u t h o r i t y o f the c h i e f s v a r i e d w i t h the men themselves and i n the d i f f e r e n t bands. Some were extremely c a r e l e s s and l e d d i s o r d e r l y l i v e s , t h e i r d i s c i p l i n e with the group s u f f e r i n g a c c o r d i n g l y . Others e x e r c i s e d c o n s i d e r a b l e a u t h o r i t y over t h e i r bands and were a great help to Father Le Jeune and the other m i s s i o n a r i e s i n i n c u l c a t i n g m o r a l i t y and good order among t h e i r people. In most p l a c e s the c h i e f was a s s i s t e d by a c a p t a i n and some watchmen, p r o p o r t i o n e d i n number to the importance of the reserve to which they were attached. The general d u t i e s of the c h i e f and h i s a s s i s t a n t s , from a r e l i g i o u s standpoint, were to have the laws of the Church observed by the members of the t r i b e . In case of p u b l i c i n f r a c t i o n , the c u l p r i t was brought before t h i s e l e c t e d court and i f found g u i l t y was sentenced to a whipping, to a f i n e , or merely t o the r e c i t a t i o n of a few prayers, according to the s e v e r i t y of the o f f e n c e . The choice of c a p t a i n u s u a l l y f e l l upon the most i n f l u e n t i a l (29) Donze, Jean, 0. M. I . , \"The Indians at the crossroads'\u00bb Oblate M i s s i o n s . December, 1946, p. 7. c - \u00a3 O S S ^ a a s , (36) The meeting house on Kamloops reserve. (37) man i n the hand, a f t e r the c h i e f . H i s p a r t i c u l a r d u t i e s were to act f o r the c h i e f i n the l a t t e r ' s absence, to c a r r y the c h i e f ' s orders to the members of the band, and to see that they were put i n t o execution. The watchmen were the Indian p o l i c e -men, u s u a l l y appointed by the Indian Agent, T h e i r d u t i e s were to assemble the members of the band f o r meetings and to keep order and good conduct on the r e s e r v e s . \"They w i l l a l s o , \" s a i d Father Le Jeune, \"see that the Indians are a t t e n t i v e at the meeting, and w i l l awake those who have a tendency to s l e e p , \" (30) The \"Durieu system\" of e v a n g e l i z a t i o n had s e v e r a l advan-tages. I t tended to a v o i d c o n f l i c t s between the white and Indian m e n t a l i t i e s , i t kept the Indians f o r the most p a r t i n the p r a c t i c e o f r e l i g i o n , i t lessened the bad i n f l u e n c e s from without, and i t strengthened the p r i e s t ' s a u t h o r i t y w i t h h i s Indian charges. (^1) S e v e r a l f a c t o r s combined, however, to o f f s e t the e f f e c -t i v e n e s s of the work of the m i s s i o n a r i e s to a d e g r e e \u2014 t o make men l i k e Father Le Jeune doubt i n moments of despondency \"whether the bad i s not going to exceed the good, and i f f a i t h I s not l i a b l e t o become e x t i n c t among these Indians a f t e r a c e r t a i n number of year s . \" (32) (30) Le Jeune, Rev. J . M. R., Kamloop3 Wawa, May, 1898, v o l . 7, no. 5, p. 68, (31) Donze, Jean, 0. M. I . , \"The Indians at the crossroads,\" Oblate M i s s i o n s , December, 1946, p. 7. (32) Le Jeune, Rev. J . M. R., Kamloops Wawa, A p r i l , 1898, v o l . 7, no. 4, p. 51. ~ (38) In the f i r s t p l a c e , the Indian economy was changing r a p i d -l y . When the white men f i r s t came to the I n t e r i o r the Indians were hunters and fishermen. Having very l i t t l e property other than t h e i r hunting and f i s h i n g o u t f i t s , they d i d not f i n d i t d i f f i c u l t t o answer the mis s i o n a r y ' s c a l l a t h i s r e g u l a r v i s i t and to r e p a i r to the appointed p l a c e with a l l t h e i r e a r t h l y p o s s e s s i o n s . By Father Le Jeune's time, however, i t was o f t e n d i f f i c u l t f o r them, and f r e q u e n t l y impossible, to answer the c a l l with the same promptness, engaged as they were i n farming and s t o c k r a i s i n g at v a r i o u s p o i n t s on the r e s e r v e s , and i n casu a l labour i n the white settlements. Then, too, the very s i z e and extent of the mis s i o n a r y c i r c u i t s m i l i t a t e d a gainst the greatest p o s s i b l e success i n the work. In h i s e a r l y days on the missions Father Le Jeune was able to v i s i t h i s charges only three or f o u r times a year, due to the wide d i s t r i b u t i o n o f the Indian bands he contacted. As l a t e as the summer o f 1928, when he was over seventy years of age, Father Le Jeune had t h i r t y - t w o missions to v i s i t . L a s t l y , the dem o r a l i z i n g i n f l u e n c e of a clo s e contact w i t h c e r t a i n elements of the advancing white \" c i v i l i z a t i o n \" tended to i n c r ease drunkeness, immorality and other v i c e s among the Indians. Thus we f i n d t h a t not a l l the bands i n Father Le Jeune's d i s t r i c t reached the degree of r e l i g i o u s f e r v o u r f o r which the (33) Forbes, Rev. George, 0. M. I., l e t t e r to the author, 16 October, 1947. ' (39) Map of most important Indian reserves v i s i t e d bv Father Le Jeune from h i s missionary headquarters at Kamloops. Scale: 20 miles to 1 inch (40) p r i e s t s t r o v e . \"In those camps,\" he s a i d , \"where the Indians are f e r v e n t C h r i s t i a n s , or where the c h i e f has some i n f l u e n c e over h i s people, the work of the missionary i s rendered 'more agreeable by the encouragement he r e c e i v e s , the Indians having made a s a c r i f i c e of t h e i r i n t e r e s t s i n order to come and p r o f i t by h i s v i s i t . There are a l s o other camps where i t i s necessary to r e s o r t to hard p u l l i n g , as some Indians have no s c r u p l e s f o r being absent from r e l i g i o u s e x e r c i s e s . \" P a t i e n c e , tacfc, diplomacy, s e l f - r e s t r a i n t , perseverance i n the face of d i f f i c u l t i e s \u2014 t h e s e q u a l i t i e s and many more were e s s e n t i a l to the Oblate Fathers as. they worked with t h e i r Indians year a f t e r year. Father Le Jeune's approach as a m i s s i o n a r y to h i s Indians was founded upon a w e l l defined philosophy which matured through a long a s s o c i a t i o n w i t h them. I t was always h i s be-l i e f that very few people would r e f u s e to embrace the C h r i s t i a n r e l i g i o n i f they once understood i t . To him i t was not enough to preach the Gospel alone; p e r f e c t understanding must go hand i n hand w i t h the r e l i g i o u s i n s t r u c t i o n given. At the outset i t was h i s p o l i c y t o reach the Indians and to win t h e i r a f f e c t i o n by kindness and by those many l i t t l e s e r v i c e s f o r which there are frequent occasions. Once a bond of f r i e n d s h i p was e s t a b l i s h e d , the Indians had confidence i n t h e i r p r i e s t and a d v i s o r . (34) Le Jeune, Rev. J . M. R., 0. M. I . , Kamloops Wawa, A p r i l , 1898, v o l . 7, no. 4, p. 52. Indians on the reserve at Deadman's C r e e k . (42) Above a l l , i t was necessary to a v o i d o f f e n d i n g or d i s -p l e a s i n g the Indians, e s p e c i a l l y i n the i n i t i a l stages of h i s approach to them. I t was only n a t u r a l f o r the Indians to question the motives behind the p r i e s t ' s i n t e r e s t i n them. With the examples before them of so many working f o r e a r t h l y i n t e r e s t s alone, i t wa\u00a7 d i f f i c u l t f o r them to understand that there could be people who would consecrate themselves to the s e r v i c e of God f o r the s a l v a t i o n of s o u l s . T h i s s k e p t i c i s m was l i k e l y to be expressed by d i f f i d e n c e or even o u t r i g h t rudeness to the p r i e s t . Father Le Jeune's c o u n t e r a c t i n g f o r c e to t h i s type of treatment was simply \"to r e s t r a i n one's s e l f and wait f o r the time when the grace of God and a b e t t e r understanding o f one's i n t e n t i o n s w i l l b r i n g them to a sense o f the regard due to one's p o s i t i o n . \" ( 3 5 ) (35) Le Jeune, Rev. J . M. R., Kamloops Wawa. May, 1898, v o l . 7 no. 5, p. 68. \u2014\u2014\u2014 ' (43) CHAPTER I I I . INDIAN LANGUAGES AND THE CHINOOK JARGON The Indian languages and d i a l e c t s o f Canada, and p a r t i c u -l a r l y B r i t i s h Columbia, present a d i f f i c u l t and complicated problem. The Canadian a u t h o r i t y on t h i s matter, Diamond Jenness, l i s t s eleven main l i n g u i s t i c stocks current i n Canada, most of them sub d i v i d e d i n t o numerous d i a l e c t s . S i x of these main l i n g u i s t i c stocks are confined t o B r i t i s h Columbia, as f o l l o w s : (1) The Tsimshian language of the Skeena and Nass R i v e r v a l l e y s . (2) The Haida language of the Queen C h a r l o t t e I s l a n d s . (3) The Wakashan language of Vancouver I s l a n d . T h i s l i n g u i s t i c stock d i v i d e s i n t o two d i a l e c t s so divergent that they c o n s t i t u t e almost d i s t i n c t languages, v i z . , the Nootka d i a l e c t of the west coast, and the Kwakiutl d i a l e c t o f the east coast. (4) The S a l i s h a n language o f southern Vancouver I s l a n d , the F r a s e r r i v e r and t r i b u t a r y v a l l e y s as f a r up as A l e x a n d r i a , Dean and Burke Channels, and the Okanagan V a l l e y . (5) The Kootenay -language of south-eastern B r i t i s h Columbia. (6) The Athapaskan language of the northern i n t e r i o r of B r i t i s h Columbia. ( 3 6 ) The l a r g e s t n a t i o n i n the i n t e r i o r o f B r i t i s h Columbia, and the one among whose people Father Le Jeune spent the g r e a t e r p a r t of h i s l i f e , was the I n t e r i o r S a l i s h . T h i s group d i f f e r e d widely i n customs, d i a l e c t , and even p h y s i c a l appearance (36) Jenness, Diamond, The Indians of Canada, Ottawa, N a t i o n a l Museum o f Canada, 2nd e d i t i o n ^ 1934, p. 18. Map of main Indian languages of British Columbia (45) from the Sali s h a n - s p e a k i n g n a t i v e s o f the c o a s t a l area. Father Le Jeune's v e r s i o n o f the o r i g i n of the word \" S a l i s h \" was that i t was from the word \"Shaleesh,\" meaning \" k n i f e \" i n the Thomp-son language, the o l d Indians of that t r i b e being always on the defensive and c o n s t a n t l y c a r r y i n g a k n i f e w i t h them under t h e i r c l o t h i n g \u2014 h e n c e the name of Shaleesh, or S a l i s h . ^ 3 7 ^ The I n t e r i o r S a l i s h were d i v i d e d i n t o at l e a s t f i v e d i f f -erent t r i b e s which spoke mutually u n i n t e l l i g i b l e d i a l e c t s , yet were l i n k e d together by o r i g i n and l i n g u a l s t o c k . Despite any background of k i n s h i p , these f i v e t r i b e s i n pre-European times were o f t e n h o s t i l e to one another. The f i v e t r i b e s and the t e r r i t o r y which each i n h a b i t e d were as f o l l o w s : (1) The L i l l -ooet o r \"Wild Onion\" Indians were the westernmost of the I n t e r i o r S a l i s h t r i b e s , l i v i n g i n the L i l l o o e t R i v e r v a l l e y to the west of the F r a s e r R i v e r . (2) The Thompson Indians, forming a c l o s e contact w i t h the Coast S a l i s h , occupied the F r a s e r R i v e r v a l l e y between Y a l e and L i l l o o e t , and the Thompson R i v e r v a l l e y as f a r up as A s h c r o f t . (3) The Okanagan Indians l i v e d i n the v a l l e y of the lake and r i v e r o f that name. (4) The Lake Indians l i v e d i n the t e r r i t o r y adjacent to the Arrow Lakes and i n the upper Columbia R i v e r v a l l e y . (5) The Shuswap Indians c o n t r o l l e d the Fr a s e r R i v e r v a l l e y from L i l l o o e t to A l e x a n d r i a and a l l the country eastward to the summit o f the Rocky Mountains. ^ 3 8 ^ (37) Le Jdune, Rev J . M. R., Kamloops Wawa. May, 1895, v o l . 4, HO\u2022 O, p . DO. (38) R a v e n M l l , A l i c e , The n a t i v e t r i b e s of B r i t i s h Columbia, V i c t o r i a , B. C. }^n-g^^\u00b1^^1^6~w^lT^7^* mi Map of the Interior Salish dialects (47) At the end o f the eighteenth century there was, a c c o r d i n g to Jenness, ^ 3 9 ^ a s m a l l Athapaskan-speaking t r i b e wedged i n among these f i v e S a l i s h a n t r i b e s . This i s o l a t e d community occupied the v a l l e y s o f the N i c o l a R i v e r and the upper p o r t i o n of the Similkameen. During the e a r l y years of the nineteenth century the Thompson R i v e r Indians are supposed to have ab-sorbed t h i s Athapaskan-speaking group so completely that only a few legends and a s m a l l vocabulary of-names bear witness to i t s previous e x i s t e n c e . Father Le Jeune found i n the N i c o l a country three o l d Indians, by name Temlk-skool-han, Haap-kan, and Shoo-yaska, who were s t i l l pagans and who had spent t h e i r e a r l y l i v e s i n the Similkameen, or between the Similkameen and the N i c o l a . They were n e i t h e r Similkameen nor N i c o l a Indians, but belonged to another f a m i l y of which they were the only s u r v i v o r s . Temlk-skool-han s t i l l remembered a few words of h i s o l d language, which he was not allowed to speak by the N i c o l a Indians. These words, which he gave to Father Le Jeune, were: \"sek-ha,\"\"woman;\" \"shna-hlet sek-ha,\" \"a l a z y woman;\" \"rapentle'he r a i n t i e ' h e n , \" \"a l a z y man;\" \"sh-ho,\" \"horns;\" \"knee,\" \"arrow;\" \" n a l s i s i , \" \"arrow p o i n t ; \" \" r o s e s s , \" \"soup o l a l i ; \" \"tenenn,\" \"bearberry;\" \" t l o o l h , \" \" s t r a p \" or \"band f o r packing;\" \" r o r o l t o o t y , \" \"small f i s h ; \" \" t k e n t k s h i n , \" \"another k i n d of f i s h ; \" \"selh-ka-ke,\" \"groundhog;\" \"skowm,\" \"to-morrow;\" \"a we k'ha,\" \"come c h i l d . \" (39) Jenness, Diamond, The Indians of Canada, Ottawa, N a t i o n a l Museum of Canada, 2nd e d i t i o n , 1934, p. 351. (40) Le Jeune, Rev. J . M. R., Kamloops Wawa, J u l y , 1895, v o l . 4, no. 7, p. 98. (48) Indian children on the reserve at Kamloot>s. (49) The language s i t u a t i o n among the Indians of B r i t i s h C o l -umbia i s w e l l summed up by Jenness when he says, \" B r i t i s h Columbia, t h e r e f o r e , l i k e the P a c i f i c Coast of the United S t a t e s , was a babel of c o n f l i c t i n g tongues, suggesting that i t had been a cul-de-sac from which n e i t h e r invaded nor invader could escape. In pre-European times contact between the t r i b e s was so f r e q u e n t l y h o s t i l e t h a t no one language gained the ascendancy.\" However, the coming of white e x p l o r e r s and t r a d e r s to the lands b o r d e r i n g upon the P a c i f i c O cean\u2014the present Oregon, Washington and B r i t i s h C o l u m b i a \u2014 g r a d u a l l y brought i n t o e x i s -tence a common medium of i n t e r c o u r s e . This was the famous Chinook jargon, or Oregon Trade language, which became f o r a century the i n t e r n a t i o n a l language of the P a c i f i c Coast r e g i o n from northern C a l i f o r n i a to Alas k a , and from the P a c i f i c Ocean to the Rocky Mountains. G r a d u a l l y t a k i n g shape between the years 1790 and 1810, i t became the common denominator of language among n a t i v e s of at l e a s t two dozen d i f f e r e n t t r i b e s speaking as many d i f f e r e n t tongues, as w e l l as among n a t i v e s , whites and O r i e n t a l s . The Chinook jargon i s a c u r i o u s l y composite form of speech, b e i n g p a r t l y Chinook language, p a r t l y Nootka language, p a r t l y Erench, p a r t l y E n g l i s h , and to some extent the r e s u l t of ono-matopoeia. I t i s p o s s i b l e that some form of common t r a d i n g (41) Jenness, Diamond, The Indians of Canada, Ottawa, N a t i o n a l Museum of Canada, 2nd e d i t i o n , p. 18. (50) language e x i s t e d among the Indians on the P a c i f i c Coast \"before the coming of the whites. However, the Chinook jargon r e a l l y began when the e a r l y t r a d e r s at Nootka, i n the course of t h e i r d e a l i n g s w i t h the Indians, a c q u i r e d a number of words of the Nootkan tongue. The Indians i n t u r n began to use o c c a s i o n a l E n g l i s h words. L a t e r on, when t r a d e r s began to frequent the Columbia R i v e r , they used words l e a r n e d at Nootka i n t h e i r attempts to communicate wi t h the Chinook Indians t h e r e . The Chinooks added Nootka and E n g l i s h words to t h e i r own vocabulary, and a foundation was l a i d f o r what e v e n t u a l l y became the Chinook jargon. The jargon was enlarged by c o n t r i b u t i o n s from the Nor'West, A s t o r , and Hudson's Bay Company servants. An e a r l y v i s i t o r to the Coast, H o r a t i o Hale, l i s t e d 250 words i n f a i r l y common use i n the jargon. Of these, 18 were r e c o g n i z a b l e as o f Nootka o r i g i n , 41 of E n g l i s h source, 34 were French, and 111 formed the Chinook foundation. By the year 1863, when the Smithsonian I n s t i t u t e p u b l i s h e d i t s d i c t i o n a r y of the language, the number of words had grown to around 500. Of these, 221 were considered Chinook, 94 French, 67 E n g l i s h , and 39 were from Indian languages other than Chinook. The number of words current i n the jargon has been var-i o u s l y s t a t e d . T h i s i s because many of the o r i g i n a l words g r a d u a l l y became obsolete and disappeared, while others were introduced from time to time to f i l l the requirements of l o c a l needs. Despite i t s comparatively small vocabulary, and i t s (51) absence of grammatical forms, Chinook had a s u r p r i s i n g f l e x i -b i l i t y and power of exp r e s s i o n . The very smallness of i t s word l i s t s made i t easy of a c q u i s i t i o n ; so much so that few Europeans took the t r o u b l e t o l e a r n the o r i g i n a l I n d i a n languages themselves. The e a r l y m i s s i o n a r i e s i n t r o d u c e d many r e l i g i o u s words i n t o the jargon. Rev. Modeste Demers, who a r r i v e d at Port Vancouver on November 24, 1838, mastered the e x i s t i n g jargon w i t h i n a few weeks of h i s a r r i v a l , and was soon able t o preach i n Chinook. He organized and arranged a vocabulary of the jargon, which succeeding m i s s i o n a r i e s found very u s e f u l . He a l s o composed s e v e r a l c a n t i c l e s i n Chinook, and t r a n s l a t e d many pr a y e r s i n t o the {jargon. Father Le Jeune became extremely p r o f i c i e n t i n Chinook and used i t as h i s c h i e f means of w r i t t e n communication with the Indians of h i s d i s t r i c t . When he began h i s shorthand t e a c h i n g among the Indians, i t was t o Chinook that the shorthand was f i r s t adapted. The pages of the Kamloops Wawa c o n t a i n i n g h i s i n s t r u c t i o n s , messages and s t o r i e s f o r the Indians are w r i t t e n i n shorthand c h a r a c t e r s a p p l i e d to the Chinook jargon. The very n o v e l t y of the jargon i t s e l f , as w e l l as i t s h i s t o r i c a l i n t e r e s t , l e d Father Le Jeune t o a d e s i r e t o i n -s t r u c t h i s E n g l i s h readers i n the s u b j e c t . The Kamloops Wawa has many r e f e r e n c e s t o the Chinook jargon, i t s background, and present s t a t u s . A complete l i s t - of these references f o l l o w s : ( l ) E a r l y t i t l e page, reproduction of the f i r s t number, volume 1, number 1, May 2, 1891, on page 150, September, 1894. (52) (2) T i t l e page, September, 1894, t o September, 1895, i n c l u -s i v e . (3) T i t l e page, October, 1895, and on through, years 1896 and 1897. (4) Second page o f cover from September, 1894, on. (5) Elements of phonography, i n a rudimentary way i n the f i r s t f o u r numbers, May, June, J u l y , August, 1891, and reproduced on pages 4, 5, and 6, January, 1895. (6) A condensed Chinook vocabulary i n one page, February, 1895, page 30. (7) O r i g i n of the Chinook, pages 50 and 51, A p r i l , 1895. (8) What i s Chinook, anyhow? Page 66, May, 1895. (9) C h i n o o k \u2014 F r e n c h vocabulary, a l l i n shorthand, f o u r t h page of cover, June, 1895. (10) F i r s t l e s s o n i n Chinook, June, 1895, pages 82 and 83. (11) F r e n c h \u2014 C h i n o o k method, a l l i n stenography, t h i r d page of cover, June, 1895. (12) A c l i p p i n g from the Montreal Gazette of November 29, 1894, copied i n the Wawa of J u l y , 1895, pages 98 and 99. (13) November, 1895, page 161, ah i n t r o d u c t i o n to a C h i n o o k \u2014 E n g l i s h condensed vocabulary which appears i n f u l l on page 162 of the same number. (14) Page 165 of November, 1895, a miniature r e p r o d u c t i o n o f 5,000 Chinook words, equal t o 7,500 E n g l i s h words, a l l i n a post - c a r d space, 3\u00a7 x 5% inches. (15) A rep r o d u c t i o n of the f i r s t numbers of the Wawa (May to August, 1891) complete i n two pages (photo-engraved), pages 90 and 91, A p r i l , 1896. (16) The Wawa shorthand i n s t r u c t o r , reproduced i n f u l l , a few pages eaoh number^ January to J u l y , 1896. (17) Chinook\u2014.French vocabulary and method, pages 92 and 93, A p r i l , 1896. (18) Chinook condensed vocabulary i n one page, May, 1896, page 118. (53) In a d d i t i o n to these references to the Chinook jargon, p u b l i s h e d at i n t e r v a l s i n the pages of the Kamloops Wawa, Father Le Jeune compiled a 36\u2014page monograph e n t i t l e d Chinook Rudiments. This was issued i n the year 1924, and to a great extent summarized h i s e a r l i e r r e s e a r c h on the s u b j e c t . H i s v o c a b u l a r i e s l i s t a t o t a l of 552 words i n the jargon, d i v i d e d as f o l l o w s : (a) 163 o r i g i n a l Chinook words. (b) 56 Chinook words more or l e s s i n common use. (c) 36 Hudson's Bay French words. (d) 26 words which are the r e s u l t o f onomato-poeia, (e) 38 r e l i g i o u s words. ( f ) 233 E n g l i s h words. A c o n s o l i d a t i o n o f the Chinook words under (a) and (b), coupled with the sound words under (d), g i v e the f o l l o w i n g C h i n o o k \u2014 E n g l i s h vocabulary used by Father Le Jeune. I t w i l l be noted t h a t Father Le Jeune, being French - speaking, used French r a t h e r than E n g l i s h sounds as the b a s i s f o r h i s phonetic system. A a l ' k e l a t e r on a l ' t a now an'kate o r a n s ' k u t t i e or ans'kutie o r ahn'kutte i n time past a' yak-a'yaz-a'yoo-a h a l -a l a ! ---quick --.great \u2014many \u2014 y e s , so \u2014 s u r p r i s e A a na! d i s p l e a s u r e a nana! \u2022 p a i n a I . ah\u00bb ankechim handkerchief ats younger s i s t e r B bloo-- 'blue be'be a k i s s b i t or mit -dime (54) C c h a ' k o t o come c h i new c h i k ' m i n o r c h i k a ' m i n m e t a l chok o r chuck w a t e r c u l t u s had D d i e t r i g h t d l a ' i d r y E ' e ' h e t o l a u g h e h ' p o o i - - shut e ' l e h e - e a r t h e l a ' i t e m s l a v e e ' l o none e n a t a ' i a c r o s s e s ' k o m t o t a k e e ' i t o r s t o t k i n e i g h t e l l e t o l i v e e ' l o k a h nowhere et _ a f f i r m i n g G g l o y e l l o w H h a ' h a a w f u l o r w o n d e r f u l h a ' l a k t o open h ' l o ' ima d i f f e r e n t hum s m e l l h e ' h e t o l a u g h hwa! s u r p r i s e h a l l o ! h a l l o h o ' h o t o cough h u l ' h u l mouse h ' p a ' i c e d a r I i h t one i k ! t a what i k ' t a s b e l o n g i n g s i l ' ep \u2022 f i r s t i p 1 s o o t h i d e i s ' s i k p a d d l e i t l o o - i l h f l e s h i k ' i k f i s h hook i ' n a - \u2022\u2014\u2022\u2014\u2022\u2014beaver i ' t l o k o m \u2022\u2014gambl ing K k a h where k a k 1 s h e t b r o k e n k a ' kwa l i k e (55) K kalla'nan fence kal' kala birds kal'tash useless ka'mooxs dog ka'nawe - a l l kanamo1 xt together kan' s ih how many kap'ho elder brother kap'shwala to steal ka'ta \u2014how k'ell hard k;t0 to arrive k' ow tied ki'koole below kilapa'i to return k\u00b1m'ta behind kip' ooit-- needle kis'kis to drive kioo' tan horse kla'hane outside kla'hoyam how do you do? klak' sta who klas'ka they kla'twa or kla'tawa to go klis-kes \u2014mats K kloo'chmin or kloo'chman kloo'na's kene'm or canim \u2022\u2014 kola'n kom'tax or kumf tux^ ko'pa kope't \u2014 -woman -perhaps -canoe -ear, hear -to know -at, in, to -finished or only koyokoya \u2014finger r kwash \u2022\u2022\u2014afraid kwa1ten- \u2022\u2014belly kwe' nam \u2022\u2014five kwa'itz or nain \u2022\u2014nine kha' w \u2022 \u2022\u2014tied kla'haw yam \u2014poor kol \u2014 \u2022\u2014cold koo'li\u2014\u2014 \u2014to walk ko'pa i'lep \u2014at first kah kah \u2022 \u2014here and there kanawe kah \u2014everywhere ki'wa \u2014because keh' tsi \u2022 although kwi j'kwi j -squirrel (56) K kapo overcoat kat 'chem to catch kayoo 1 t i coyote kwa' t a q u a r t e r L l a ' ket four l e ' l e a l o n g time l e p ' l e p - to b o i l l o ' l o - - t o c a r r y l e ' zi\u2014> \u2022\u2014lazy M m a ' i k a or mika \u2022 thou ma'kook to buy mak'mak to eat ma'mook to make or work mash throw away mas a 1 c h i \u2014 \u2022 bad ma'wich deer memloo's dead m i t l a ' i t to be m i t ' w i t to s tand moos'moos cow moo'soom to s leep msa' i k a you mokst two M mokst t a ' t i l a m \u2014 t w e n t y ma'ma mother mamook-haul t o p u l l or h a u l mamook- lap ioche\u2014thinking over moo' l a -mule N n a ' i k a 1, me n i k a n a ' n i c h see n a ' w i t k a \u2014yes n s a ' i k a or n e s i k a \u2022 we, us n a l l o o k here niwa!-< l e t me see 0 o ' i h a t or wayhut road o ' i h o i to exchange o l a ' l i b e r r i e s o' l o \u2014hungry oo'kook t h i s oo'poots - - h i n d p a r t ow- younger b r o -t h e r 0 i , wondering, oh! o ' p t s a h k n i f e (57) P pa'ya f i r e papoos c h i l d p a s i s ' s i blankets p a t l f u l l p e l - - red p a ' t l a c h t o give pe' l p e l blood p e l h ' ten Insane p i and poo shot poos i f poos'poos w i l d cat p o o l a ' k l e r-night poo 1 l a l e powder pe l h ' te t h i c k p o o ' l i \u2014 \u2022 r o t t e n pa' pa--- f a t h e r p a t a 1 k potatoes R r a t * r a t geese S sa'hale or s e g ' h a l i e above sa'ya f a r saka' loox pants sa\u00ab l i x angry S s a p l e ' l bread s e ' l e - s o u l senmoxt seven s i a ' hoos f a c e sie'sem \u2014 t o t e l l sit'kom h a l f skoo' koom s t r o n g sna' z r a i n snow snow o r year s t a ' l o \u2014 r i v e r s t i ' w i l h - to pray shem ashamed s i k s i c k sa'waz -sour sa'hale taye God s i a ' p o o l hat s i k s \u2014 \u2022 \u2014 f r i e n d sit'kom t a l a h a l f a d o l l a r so'pena to jump T t a ' h a m \u2014 s i x takmo'nak one hundred tamano' az magic tana' z s m a l l tan'ke son yesterday t a ' t i l a m ten (58) T t a ' t i l a m p i mox s t \u2014 t w e l v e t a ' t i l a m p i i h t eleven ta'ye or tyee c h i e f te'ke to l i k e teko'p white t e l < t i r e d t e ' likom people tep'so \u2014 g r a s s t i k ' t i k watch t i n * t i n h e l l t l a p t o get tla'wa \u2022 slowly tlem' en broken tlementlemen --smashed tlemenooit > t e l l a l i e t l e p deep t m b l a c k t l o o n three t l o o n t a ' t i l a m t h i r t y t l o o s \u2022 \u2022\u2014good tsem \u2014 w r i t i n g t s e ' pe> mistaken t s i sweet t s i k ' t s i k c a r r i a g e t s i l ' t s i l - - s t a r s tema' l o untamed T torn'torn or turn turn to t h i n k , h e a r t t o ' l o to win t a l ' k e son yesterday t a l ' k e warn l a s t summer t a l ' k e snow l a s t w inter t a \u2014 no t a ' l a d o l l a r t a ' l a p o s s i l v e r fox tamoo'letj \u2014 b a r r e l tetoo* sh m i l k t i a ' w i t l e g s mamook t i a ' w i t \u2014 t o walk toma' l o to-morrow to' t o toy too'too a pet cat tseh t o s p l i t W wah \u2022 pour out wa'wa to speak weht again wek no warn warm wahpoos \u2022\u2014snake wap' toes potatoes (59) Y yoot.'l g l a d y o o l 'kat l o n g ya'ka he, she yah* soot h a i r ya' kwa here ya'wa there ya'yem t o t a l k The r e l i g i o u s words i n the jargon l i s t e d by Father Le Jeune as being i n common use are as f o l l o w s : B l i s s chok \u2014 \u2014 H o l y water C a t h o l i c s t i w i l h C a t h o l i c Church J e s u - k r i Jesus C h r i s t Klis'mas Christmas La confirmasio \u2014 c o n f i r m a t i o n L a kroa' \u2022 Gross >ss La Mass \u2022-\u2014- Holy Mass La Noel N a t i v i t y La p e l i t a s \u2022\u2014\u2022 penance Le Batem baptism Le chapelet - r o s a r y Le k a l i s t i Holy E u c h a r i s t Le kat e t a \u2022\u2014-Smher days Le carem \u2014 Lent L e g l i z \u2022 \u2022 the church Le m a l i a j Matrimony La Kroa' o'ihat -\u00a5ay of the Cros (60) L ' a u t e l the a l t a r Le Pape the Pope Le peche \u2022 s i n Le p l e t the p r i e s t Les anges angels Les apot the Apostles Les evek\u2014 the Bishop L' estlem-osio Extreme Unction L ' o r d \u2022 \u2014 H o l y Orders M a l i medal Mi st e l l mystery Pak or paska S a s t e r Sakr amenta \u2022 'Sacrament s Ste. T r i n i t e Holy T r i n i t y T l o os M a r i \u2014 - \u2022 Holy Mary Le v i j i l V i g i l s Ay as son Feast day In order t o give the reader an idea of the amazing f l e x i -b i l i t y and power of expression of t h e Chinook jargon, an adap-t a t i o n of the f i r s t and second chapters of Genesis f o l l o w s , with E n g l i s h t r a n s l a t i o n . ( 4^) Ankate Sahale Taye mamook sahale elehe Long ago Heaven's L o r d made the above l a n d p i ookook elehe; kopet chok p i p o o l a k l e and t h i s e a r t h ; only water and darkness m i t l a i t kopa ookook .elehe; p i Sahale Taye were on t h i s earth; and God (42) Le Jeune, Rev. J . M. R., Chinook rudiments, May 3, 1924, pp. 21, 22. (61) wawa: sa i d : \"Tloos \"Let chako come l i g h t ! \" l i g h t !\" Ayak chako At once came l i g h t l i g h t kopa on the mamook made sahale. above. sky, sky, smoke, kopa on the i h t f i r s t ookook the Yawa There elehe. Sahale Taye e a r t h . God son. Moxt son day. The second day sky nsaika sky which we mamook made Sahale Taye God kakwa that n s a i k a we chako come bloo blue sky. sky. P i Then chako comes snaz, l i k e clouds, r a i n , snow, snow, ayaz snaz, h a i l , nanich see komtax ' to know wind, wind, p i and kopa up t l o o s good sahale smoke-ookook that haha pay a kopa awful l i g h t n i n g up wawa kakwa poos nois e as i f t h e sahale, above, p i and skookoom t e r r i b l e poo ayoo ayaz musket, shooting of many b i g guns. T l o o n son The t h i r d day chok kanawe the waters a l l Sahale Taye God mamook made klatwa go kanamoxt together elehe; l a n d ; ayoo 1ek, the l a k e s , kakwa so nsaika we p i and t l a p have chako d l a i come out the dry s a l chok, the ocean, st a l o , r i v e r s , k o o l i chok, streams , t om wat a, w a t e r f a l l s , chako chok klahane s p r i n g i n g water out of e l ehe, t i n e n t s, ainam elehe, the i s l a n d s , kopa the st one s, stones, elehe; ground; weht a l s o p i and p i and ayaz the con-l a motai. mountains. Kopa Prom elehe yaka mamook the earth He made chako tepso, grow herbs s t i k , woods, spakram flowers mitooit s t i k , o l a l i s t i k , p i kanawe t l o o s standing t r e e s , f r u i t t r e e s , and a l l kinds of goo P i and t l o o s good o l a l i . f r u i t . (62) Laket son The f o u r t h day Sahale Taye God mamook made sun, moon, the sun, moon, p i and t s i l t s i l . s t a r s . Kakwa So n s a i k a we t l a p have tanaz son, morning, sitkom son, noon, memloos son, sunset, p o o l a k l e , n i g h t , sitkom p o o l a k l e . mi dnight. A c l e a r and d e f i n i t e means of communication with t h e Indians was e s s e n t i a l i f a mis s i o n a r y hoped t o win and to hold t h e i r esteem and a f f e c t i o n . Knowing that t h e i r work was l i k e l to he l a r g e l y i n e f f e c t i v e without easy communication, most of the e a r l y m i s s i o n a r i e s set about l e a r n i n g the Ghinook jargon. We have seen how Bishop D u r i e u provided h i s two young r e c r u i t s Fathers Le Jeune and Chi r o u s e , with a Chinook vocabulary befor they a r r i v e d i n t h i s country. Even with a thorough knowledge of Chinook, however, many p i t f a l l s beset the missionary i n preaching t o the Indians. A common procedure was f o r the p r i e s t to speak t o an i n t e r p r e t e r i n Chinook, and the l a t t e r would then attempt t o put the mess-age i n t o the Indian d i a l e c t . Under t h i s method there was always the r i s k that the i n t e r p r e t e r c o u l d not or would not t r a n s l a t e the p r i e s t ' s message p r o p e r l y . Rather than appear not t o have grasped the meaning, the i n t e r p r e t e r would f r e -quently t e l l h i s l i s t e n e r s something not pert i n e n t to the sermon at a l l . A l s o , the t r a n s l a t i o n of Ghinook word f o r word gave a queer, mechanical meaning c a r r y i n g very l i t t l e sense t o the l i s t e n e r s . Father Le Jeune c o l l e c t e d several anecdotes of embarr-assing s i t u a t i o n s i n which some of h i s f e l l o w - p r i e s t s found (63) themselves when dependent e n t i r e l y upon the s e r v i c e s of an i n t e r p r e t e r . One wanted t o make the Indians understand that our L o r d l i v e d many years i n Nazareth with Mary and Joseph. The Chinook word f o r \"year\" i s \"snow,\" which ?,rord has two meanings i n the jargon. The i n t e r p r e t e r took one meaning f o r the other and t o l d t h e Indians that t h e r e was p l e n t y of snow at Nazareth! Another s a i d that he was very much o b l i g e d to a C a p t a i n John f o r some valuable s e r v i c e s and that he was going to give him a \"chapelet,\" which means \"prayer beads.\" The i n t e r p r e t e r mistook the word \"chapelet\" f o r \" s a p l e l \" and t o l d the Indians that the p r i e s t was going t o g i v e C a p t a i n John a sack of f l o u r ! A t h i r d missionary wanted t o give the Indians an idea of the triumphal e n t r y of our L o r d i n t o Jerusalem on Palm Sunday. Our L o r d sat on an ass; but what was that? The Indians had never seen such an animal; the nearest t h i n g t o i t they knew of was a horse, so the p r i e s t said that our Lord sat upon something that resembled a horse, yet was not a horse. The i n t e r p r e t e r s a i d t o the Indians: \"He sat on something l i k e a horse, but not a horse; i t must have been a mare then!\" Father Le Jeune's t i m e l y advice f o r the avoidance o f such s i t u a t i o n s as the above was t h e simple one of having the p r i e s t always spend a few minutes with the i n t e r p r e t e r before the ser-mon or i n s t r u c t i o n i n order t o make sure that the l a t t e r under-stood beforehand what he was go,ing t o i n t e r p r e t . ( 4 3 ) (43) Le Jeune, Rev. J . M. R. , Kamloops Wawa, v o l . 7, no. 6, June, 1898, p. 84. ( 64) The f a c t that Father Le Jeune was extremely d i s t r u s t f u l of the r e l i a b i l i t y of i n t e r p r e t e r s may have been one i n c e n t i v e f o r him t o become a master of I n d i a n d i a l e c t s - Right from the out-set of h i s missionary career he h e l d to the b e l i e f t h a t i n order to become thoroughly conversant w i t h I n d i a n ways and manners, i t was necessary f o r the missionary to l e a r n the Indian language i t s e l f . H i s success i n the l i n g u i s t i c f i e l d was note-worthy, and he became one of the few m i s s i o n a r i e s (Father Morice was another) who c o u l d preach from the p u l p i t i n the various I n d i a n d i a l e c t s . L a t e i n h i s l i f e he humourously t o l d the Kamloops Rotary Club how \"he c o u l d swear i n twenty-two languages,\" and went on t o \"bewilder h i s l i s t e n e r s with a t r e a t i s e on etymology which backed up h i s r e p u t a t i o n as a man of p a r t s . \" < 4 4) In any event, Father Le Jeune was entrusted with the com-p i l a t i o n and e d i t i n g of the p r a y e r s and catechism i n at l e a s t eight d i f f e r e n t I n d i a n d i a l e c t s \u2014 S h u s w a p , S t a l o , Squamish, S e c h e l t , Slayamen, L i l l o o e t , Thompson, and Okanagan. T h i s work took a l l h i s f r e e time f o r a year and r e s u l t e d i n 550 pages of phonetic s c r i p t , the equivalent of 2,200 pages i n longhand. A Chinook and E n g l i s h t r a n s l a t i o n , along with the L a t i n p r a y e r s f o r Mass, completed the P o l y g l o t manual of prayers i n eleven languages, p u b l i s h e d i n the year 1896. T h i s manual was compiled by Father Le Jeune to f i t into a p l a n drawn up by Bishop Durieu.- Among the l a t t e r ' s papers could (44) \"Pioneers of c i t y and d i s t r i c t honoured,\" Kamloops S e n t i n e l . 29 December, 1922, p. 1. . (65) \"be found a prayer i n the S t a l o language, a chapter of catechism i n S e c h e l t , and a hymn i n Squamish. I t was a b i g undertaking to f i n d and c l a s s i f y the m a t e r i a l . Bishop Durieu gave every a s s i s t a n c e i n the work, sending to Father Le Jeune Indians from each t r i b e who were the most p r o f i c i e n t i n t h e i r p r a y e r s and catechism. Father Le Jeune t e l l s of some of the work i n h i s own words: I a r r i v e d at New Westminster one evening i n the month of March, 1896, to do the work i n the S t a l o language. The Bishop had brought two or three Indians of that t r i b e who knew t h e i r p r a y e r s and catechism, and lodged and f e d them a l l the time that I needed them. The f i r s t day was employed i n l e a r n i n g a l l they knew; I made them r e c i t e t h e i r p r a y e r s one a f t e r the o t h e r \u2014 f o r instance the 'Our Father.' While they r e c i t e d I took i t down i n shorthand; i f I missed some words I l e f t spaces and then I made them repeat the prayer from the beginning because you c o u l d not stop them i n the m i d d l e \u2014 they would only get a l l mixed up. At the end of t h e day I had the t e x t of t h e i r p r a y e r s and the catechism. Two or three more days were spent i n r e v i s i n g and p e r f e c t i n g the t e x t ; I c o u l d then stop them wherever i t was necessary, because I had the w r i t t e n text from the f i r s t day. They were very much s u r p r i s e d to hear me read and pronounce t h e i r language a c c u r a t e l y . (45) L a t e r that same year Father Le Jeune went to d i f f e r e n t p a r t s of the c o u n t r y \u2014 t o Squamish, t o Sechelt and t o L i l l o o e t \u2014 to do the same work i n t h e other languages. At the end of the year the manual of p r a y e r s i n eleven languages was completed. Each of the 550 pages was then w r i t t e n i n i n d e l i b l e ink i n l a r g e phonetic s c r i p t , which was reproduced by photogravure and reduced by h a l f f o r the p r i n t i n g p l a t e s . T h i s work cost about (45) Le Jeune, Rev. J . M. R. , Kamloops Wawa. E d i t i o n FranCaise, March, 1916, pp. 205, 206. (66) one thousand dollars. ^46) Father George Forbes, 0. M. I. , who knew Father Le Jeune intimately,, and who was associated with him on the missions for a year during 1928, says: \"Father Le Jeune was a very apt student and a genius. When something interested him, he would not give up until he had mastered i t . \" This was true particularly of Father Le Jeune's linguistic studies and achievements. In support of his statement Father Forbes cites the interest taken by Father Le Jeune when the latter discovered that several Shuswap and Hebrew words had a similar sound and meaning. At that time he knew l i t t l e Hebrew and so, in order to pursue his investigations further, he set to work to learn that language. As a result of his studies, Father Le Jeune claimed that he found in the f i r s t three pages of the Bible at least seventy-two Hebrew words alike or almost alike Indian words of the same meaning. (4\u00ae) (46) Le Jeune, Rev. J . M. R., Kamloops Wawa, Edit ion FranQaise, March, 1916, pp. 205, 206, 207. (47) Forbes, Rev. George, 0. M. I., letter to writer, 16 October, 1947. (48) Le Jeune, Rev. J . M. R., Kamloops Wawa, Edit ion Franoaise, August, 1915, p. 37. (67) S e c t i o n of Indian v i l l a g e on Deadman's Creek reserve. (68) CHAPTER IV. FATHER LE JEUNE AS A MISSIONARY \u2022 From his headquarters at Kamloops Father Le Jeune tr a -velled thousands of miles over a l l kinds of roads and t r a i l s to carry on his missionary a c t i v i t i e s . In the heat of summer and the cold of winter visitations were made regularly to the various Indian hands of his d i s t r i c t . In addition to the regu-lar circuit c a l l s , special visits to scattered points were fre-quently made upon the occasions of sickness and death. A study of his itinerary for the f i r s t quarter of the year 1893 shows some of the places he visited regularly and indicates the amount of doubling back necessary to keep his stated appoint-ments. (49^ January 1\u20148- Douglas Lake January 9 Quilchena January 10\u201413 -Harnette Lake January 14\u201422 Coldwater January 23 Coutlie January 24 Spence's Bridge January 25\u201427 Kamloops January 28\u2014February 2 Spuzzum February 3\u20147 North Bend February 8\u201410 \u2022 Kamloops February 11\u201412 \u2022 Lytton February 13\u201425 Kamloops February 26\u2014March- 5 North Thompson (49) See map p. 39. (69) Indian cemetery at Deadman's Creek. (TO) March 6\u201414 \u2022Kamloops March 15\u201419- Savona March 20\u201423 Kamloops March 2 4 \u2014 3 1 Shuswap Several of the p l a c e s mentioned above are on the main l i n e of t h e Canadian P a c i f i c Railway and t r a n s p o r t a t i o n between them i s r e l a t i v e l y easy. Others i n v o l v e d t r i p s of many mi l e s by road or t r a i l . Shuswap i s l o c a t e d t h i f t y - f i v e m i l e s east of Kamloops and the t h r e e I n d i a n r e s e r v e s attended by Father Le Jeune i n that v i c i n i t y were l o c a t e d w i t h i n e i g h t or ten miles of the s t a t i o n . The North Thompson camp was l o c a t e d f i f t y m i l e s north of Kamloops and was reached s u c c e s s i v e l y through the years by t r a i l , waggon road and Canadian National Railway. From Kamloops a waggon road went south to Quilchena, f i f t y m i l es, thence eastward to Douglas Lake, f i f t e e n m i l e s . ^ 5 ( ^ Twenty-five miles west of Quilchena l a y the Coldwater r e s e r v e . From Coldwater the d i s t a n c e by road to Spence's Bridge was f i f t y miles and t o Savona s i x t y m i l e s . The journey west from Kamloops to Savona by r a i l i s twenty-five m i l e s . From Savona a t r a i l or rough waggon road l e d t o the Deadman's Creek Indian camp, ten miles away. Ten m i l e s n o r t h of A s h c r o f t , on the Bonaparte R i v e r , there was a settlement of Indians which was a l s o regu-l a r l y v i s i t e d by Father Le Jeune. His t r i p s i n t h i s neighbour-hood a l s o took him to C l i n t o n and High Bar, the l a t t e r p l a c e twenty-five miles west of C l i n t o n . A c o n s i d e r a t i o n of some of (5$)) See map p. 39. i l l ) I t W 4 -S N I C O L A H A M l L T O N C R E E K I N D I A N L A K E I N D I A N Map of Nicola and Douglas Lake Indian reserves Scale: 2 miles to 1 inch (72) the journeys made-by Father Le Jeune w i l l give us a keener i n -sight i n t o the d i f f i c u l t i e s and hardships he o f t e n had t o endure, and furthermore w i l l o u t l i n e i n g r e a t e r d e t a i l the type of work he c a r r i e d on among h i s Indian charges. On January 4, 1894, he l e f t Kamloops f o r the south and f 51) experienced f i n e weather but heavy s l e i g h i n g . W J - ' Spending eight days between Douglas Lake and Quilchena, he found 160 Indians so anxious to improve that they kept together a l l that time and were very assiduous i n attending the meetings appoin-t e d f o r them, both i n the church and i n t h e meeting rooms. The 160 Indians of these two p l a c e s were made up of about e i g h t y at Douglas Lake and a s i m i l a r number at t h e mouth of the N i c o l a R i v er on N i c o l a Lake, f i v e m iles north of Quilchena. Mamette Lake i s a l s o i n t h i s d i s t r i c t , but the p o p u l a t i o n here was s c a t t e r e d . Most of these I n d i a n s , who spoke the Okanagan d i a l e c t , were descendants of the o l d C h i e f , L o u i s N i c o l a S h i l h i t s a , who was s t i l l l i v i n g when Father Le Jeune a r r i v e d i n the N i c o l a country i n the year 1882. As a matter of f a c t , Father Le Jeune had baptized him on January 6, 1883, j u s t a year before h i s death at the advanced age of ninety y e a r s . Old C h i e f S h i l h i t s a had had no l e s s than twelve wives and descendants to the number of seventy-nine. He was a f i n e look-ing I n d i a n of magnificent bearing and appearance, and was (51) Inland S e n t i n e l , F r i d a y , March 9, 1894. (52) Le Jeune, Rev. J . M. R., Kamloops Wawa, E d i t i o n FranQaise, August, 1915,,p. 39. (73) favourably looked upon and respected \"by the early settlers in the country. He was very intelligent and knew how to guard his rights and those of the other Indians. \"The whites are looking ( 5 1 for the slightest excuse to seize our lands,\" he used to say.v Chief Louis Nicola was succeeded by Basile, one of his younger sons. Basile was, however, k i l l e d in a drunken brawl just a year after he was elevated to the position of chief. An election was then held in the band, and the resulting choice for chief f e l l upon Johnny Shilhitsa, otherwise known as Celestin. The latter embarked upon a programme of improvements on both the Douglas Lake and Quilchena reserves. The f i r s t thing Celestin undertook after his appointment as chief was to build a church at Douglas Lake, and in less than two years a neat l i t t l e chapel stood at a distance of f i f t y yards from his house. A steeple was soon added to the church and a four hundred pound bell placed in i t . One of Father Le Jeune's most enduring monuments in his district is the large number of l i t t l e chapels where the Indians meet for divine worship. He was instrumental in en-couraging the Indians to erect many of these churches and to furnish them with taste and discrimination. In the. year 1894 a second church was completed by Celes-tin and his band on their lower reserve north of Quilchena. This was the Church of Our Lady of Lourdes, a neat l i t t l e building twenty feet by forty feet, costing nearly two thousand dollars, with a six hundred pound bell in the steeple and a very (53) Le Jeune, Rev. J . M. R. , Kamloops Wawa, Edition Francaise, August, 1915, p. 41. * ' (74) Indian church, o.uilchena, B. C . (75) expressive statue of Our Lady of Lourdes above the a l t a r . ^ 5 4 ^ On January 15, 1894, Father Le Jeune l e f t Quilchena and went t o Ooldwater, where eight more days were spent among 120 n a t i v e s . T h e i r r o u t i n e c a l l e d f o r r i s i n g at 6 A. M. f o r morn-ing s e r v i c e s at 7 and 8 o'clock; then time was g i v e n f o r house-h o l d work u n t i l 11 o'clock, when the h e l l c a l l e d them t o the meeting house f o r a three-hour s e s s i o n . T h i s p e r i o d was opened with s i n g i n g and was f o l l o w e d hy the reading of a chap-t e r of Chinook and the reading and e x p l a i n i n g of the same i n the n a t i v e language. Then came a l e s s o n of Catechism i n the na t i v e language, and the gathering ended i n s e t t l i n g any d i s -putes that may have a r i s e n among the Indians. At 2 P. M. time was g i v e n f o r dinner u n t i l 5 P. M. when there was evening ser-v i c e u n t i l 6 o'clock. At 8 o'clock another general s e s s i o n was h e l d f o r the same purposes as the one at 11 o'clock. Twenty years before t h i s , Coldwater had been merely a hunting ground. I t was f i r s t s e t t l e d by an Indian, Paul S a t c h i e , who came there with h i s f a m i l y from Boston Bar f o r the purpose of r e a r i n g horses, t i l l i n g the s o i l , and p r o c u r i n g a more c e r t a i n means of l i v e l i h o o d than the f i s h and game on which they formerly had to r e l y f o r sustenance. Paul had another object i n view, too, which was to make C h r i s t i a n s of those people who accompanied him. He set a sp l e n d i d example of good l i v i n g to h i s people. He was always opposed to the (54) Le Jeune, Rev. J . M. P., Kamloops Wawa, June, 1901, p. 19. (55) Inland S e n t i n e l , F r i d a y , March 9, 1894. Map of the Coldwater and Nicola\u2014Mamit Indian reserves Scale: 2 miles to 1 i n c h (77) Tamanoaz, or Medicine Men, and d i d a l l he cou l d to d i m i n i s h t h e i r i n f l u e n c e over h i s people. I t was he who s t a r t e d the c o n s t r u c t i o n of the f i r s t church at ColdYfater and b u i l t i t near l y a l l h i m s e l f . I n h i s younger days he had accompanied and guided many p a r t i e s of surveyors and expl o r e r s . L i e u t . Gov. Dewdney and Judge O ' R e i l l y had him i n t h e i r company during t h e i r p i o n e e r excursions through the country and h e l d him i n hig h esteem. I n the year 1868 he had accompanied Bishop D'Herbomez from Yale on h i s e x p e d i t i o n i n t o the Cariboo. (^6) Leaving Coldwater on January 23, 1894, f o r the r e t u r n journey t o Kamloops, Father Le Jeune found the former group he had v i s i t e d at Quilchena s t i l l i n s t r u c t i n g each other on the l e s s o n s begun at the f i r s t meeting. A f t e r spending three days at Kamloops engaged i n i s s u i n g the Kamloops Wawa f o r February, the p r i e s t went to Spuzzum, where over f i f t y people were gathered f o r t h e i r l e s s o n s . Here three or four young men be-came so e n t h u s i a s t i c that they spent three whole n i g h t s r e -p e a t i n g the l e s s o n s of the day. The time between February 2 and February 9 was spent at Spuzzum, between February 10 and February 15 at North Bend, between February 20 and February 26 at Bonaparte, and between March 2 and March 7 at Deadman's Creek. P r a c t i c a l l y the same procedure as that c a r r i e d out at Coldwater was f o l l o w e d i n each of these p l a c e s . Upon h i s r e t u r n t o Kamloops,, Father Le Jeune was g r a t i f i e d (56) Le Jeune, Rev. J . M. R. , Kamloops Wawa, J u l y , 1895, p. 97. (78) to f i n d that the c h i e f there had h i s Indians assembled every night from 7 to 10 o'clock as a r e g u l a r school. Here some had made such progress as to be able t o correspond i n the E n g l i s h language among themselves and with people of the other bands. Bonaparte I n d i a n v i l l a g e was considered by Father Le Jeune as \"perhaps the most miserable v i l l a g e i n the whole country, at l e a s t i n the whole of t h i s d i s t r i c t . \" ( 5 8 ) He had viewed the Bonaparte camp f o r the f i r s t time i n February, 1883, and i t had changed very l i t t l e i n the i n t e r v e n i n g years. The houses or huts of the 180 i n h a b i t a n t s were b u i l t on a s l i d e of sand and rocks washed flown from a mountain by one of those t o r r e n t i a l rainstorms which c a r r y a l l before them i n t h e i r passage, and which cover the landscape with a t h i c k l a y e r of g r a v e l and stones. Most of the houses of the v i l l a g e c o n s i s t e d of o l d cabins belonging to the e a r l y miners. Father Le Jeune had seen the Bonaparte Indian v i l l a g e two or three times i n passing during the years 1883, 1885, and 1890. I t f e l l t o h i s l o t to v i s i t i t r e g u l a r l y from the year 1895 on. I n the e a r l y days and up t o the year 1900, the people had a very p r i m i t i v e type of church. I t was simply a c a b i n s i m i l a r t o the houses of t h e Indians, complete with d i r t r o o f , and patched here and th e r e with o l d timbers. I n the year 1900, at Father Le Jeune's i n s t i g a t i o n , the i n h a b i t a n t s b u i l t a new church f a i r l y s u i t a b l e f o r the v i l l a g e . But they f a i l e d t o (57) Inland S e n t i n e l , F r i d a y , March 9, 1894. (58) Le Jeune, Rev. J . M. R. , Kamloops Wawa, E d i t i o n F ranchise, A p r i l , 1916, p. 212. (79) Indian c h u r c h at Deadman's Creek reserve. (80) provide any room for the priest, who was forced to accommodate himself for twelve years in a part of the old church, now re-duced in size to a space about three yards square with just room for a bed, table, stove and three v i s i t o r s , more or less. Upon the occasion of one of Father Le Jeune's visits to Bonaparte in the year 1896, most of the villagers were assembled in the largest house (that of the chief) for a lesson in Cate-chism. An Indian came running to t e l l the priest that a big rattlesnake was in the next house coiled beside a young child who was reaching out to try to grasp the snake by the neck. The Catechism meeting broke up in some disorder when everybody ran to see the snake, which someone had by this time pulled away from the child and outside. \"What shall we do with the snake?\" the Indians asked Father Le Jeune. \" K i l l i t , of course,\" he replied. \"But Father Le Jacq told us that i t was not good to k i l l a rattlesnake\u2014that i t s mate would always return to avenge its death.\" \"Very well,\" responded Father Le Jeune, \" i f its mate comes, you will k i l l it also.\" Strange to say, the next day the Indians k i l l e d another snake which was crawling behind the same house. Due east of Bonaparte, and ten miles north of Savona, lay the Deadman's Creek Indian reserve. Deadman's Creek, or the \"River of the Dead,\" owed its name to the fact that tradition Map of Deadman's Greek Indian reserve Scale: 2 miles to 1 i n c h (82) claimed that there.had been s e v e r a l drownings among the e a r l i e s t t r a v e l l e r s i n t h i s s e c t i o n when they t r i e d to c r o s s t h i s t r e a c h -erous stream without adequate p r e p a r a t i o n . The Indians c a l l e d t h e i r r i v e r \" S k i - j i s - t e n \" and t h e i r v i l l a g e \" S - h i - a i n - o u e l - l i h , \" which means \"a bend i n the r i v e r . \" The i n h a b i t a n t s of t h i s reserve s u b s i s t e d by farming the bottom lands a d j o i n i n g the r i v e r . The p o p u l a t i o n of the v i l l a g e had changed l i t t l e s i n c e the year 1880, and by the year 1915 c o n s i s t e d of about 120 men, women, and c h i l d r e n . Father Le Jeune observed that i n the e a r l y days t h e r e had been several drunkards among the band. (59) F o r t u n a t e l y , these had p r e t t y w e l l d i e d o f f , and the younger gen e r a t i o n , having witnessed the i l l e f f e c t s of over-indulgence i n whiskey, were not so i n c l i n e d t o f o l l o w i n the f o o t s t e p s of the deceased. T h e i r church was b u i l t i n the year 1909 and i s s t i l l i n use. I t was l a r g e and w e l l equipped. Indians now l i v i n g on Deadman's Creek reserve t o l d t he author (October, 1947) that when Father Le Jeune f i r s t v i s i t e d them he always t r a v e l l e d from Savona on f o o t or on horseback, there being no waggon road at t h a t time. The t r a n s i t i o n be-tween the o l d and the new i n t r a n s p o r t a t i o n methods came i n the month of June, 1915. On t h i s p a r t i c u l a r t r i p Father Le Jeune was met at Savona on Thursday, June 11, by o l d Chief Thomas, who came by waggon to tr a n s p o r t him t o the v i l l a g e . On Monday, (59) Le Jeune, Rev. J . M. R., Kamloops Wawa, B d i t i o n Franoalse, J u l y , 1915, p . 26. (83) June 14, when the p r i e s t was ready t o leave he had a pleasant s u r p r i s e . An automobile a r r i v e d from Savona t o get him. T h i s f i r s t car to t r a v e l over t h e Deadman's Creek road was d r i v e n by Mr. George T u n s t a l l , a son of Judge T u n s t a l l of Kamloops. ^ 6 0 ^ The North Thompson I n d i a n r e s e r v e , with a p o p u l a t i o n of approximately 150, was s i t u a t e d f i f t y m i l e s n o r t h o f Kamloops. On December 1, 1898, two young Indians from that d i s t r i c t came t o Kamloops t o take Father Le Jeune up to t h e i r r e s e r v e . They s t a r t e d on F r i d a y morning, December 2, and a c o l d s l e i g h r i d e i t was from morning t o n i g h t , f o r they a r r i v e d there at 9 P. M. Three days were b u s i l y spent by the p r i e s t , the r e s u l t being-n i n e t y - f i v e c onfessions and f i f t y - f i v e communions. Another c o l d s l e i g h r i d e of f i f t y m i l e s i n e i g h t hours brought the p r i e s t back t o Kamloops on December 6, to spend the Feast of the Immaculate Conception at the In d i a n reserve t h e r e . One year l a t e r , on November 30, 1899, C h i e f Andrew, of the North Thompson reserve, came to Kamloops f o r the p r i e s t \u2014 t h i s time with horses and buggy. They s t a r t e d out the next morning about 10 o'clock, hoping to reach L o u i s Creek the same day, a distance of t h i r t y - s i x m i l e s . But t h e i r horses proved to be slow, and the road very s o f t , so they were overtaken by dusk te n m i l e s from t h e i r intended d e s t i n a t i o n . F i n a l l y they came t o a very muddy p l a c e i n the road and were tempted to get down from (60) Le Jeune, Rev. J . M. R., Kamloops Wawa, E d i t i o n F r a n c a i s e , J u l y , 1915, p. 26. (61) Le Jeune, Rev. J . M. R. , Kamloops Wawa, December, 1898, p. 3. (84) the buggy to look f o r the road. But i t was so muddy that they c o u l d not have drawn t h e i r shoes back i f they had attempted to walk i n t h a t mud. By u r g i n g on t h e i r horses they t r a v e l l e d an a d d i t i o n a l two m i l e s , h a r d l y knowing whether they were on or o f f the road. F i n a l l y , some l i g h t s began to show up i n the distance and these proved to be the f i r e s of a few Indians who were on a hunting e x p e d i t i o n . The t r a v e l l e r s were g l a d to stay with them f o r the n i g h t . There were f o u r t e n t s touching each other and p i t c h e d around a square which served as a common f i r e p l a c e . The weather was not very c o l d , so they were able to sleep without much d i f f i c u l t y . I n the morning the Indians set up an a l t a r with boxes, and Mass was c e l e b r a t e d i n the open spaces before t h e i r tents*. Proceeding on t h e i r journey, the p r i e s t and C h i e f Andrew reached L o u i s Creek about noon and the North Thompson Indian r e s e r v e , twelve m i l e s f u r t h e r on, about t n , (62) three o c l o c k . The Shuswap reserves were reached from Shuswap s t a t i o n on the Canadian P a c i f i c Railway, t h i r t y - f i v e miles east of Kamloops. There were here three bands, the Upper Shuswap or Kwowt Indians, the Shuswap Centre or Shehkaltkmah Indians, and the Lower Shu-swap or Halowt Indians. The Kwowt band was composed of about se v e n t y - f i v e persons. T h e i r l i t t l e church, dedicated to the Apostles S t . Peter and St. P a u l , was s i t u a t e d about h a l f a mile above the head of L i t t l e Shuswap Lake and d i r e c t l y opposite S q u i l a x S i d i n g on the (62) Le Jeune, Rev. J . M. R. , Kamloops Wawa, December, 1899, pp. 129\u2014132. (85) L l T T L C S H U S w j * ^ l - A K t |. ft. N O \\ K W O W T JNPIOir* VILLK \u2022J \"^!lTTv4 S H U S W \/ V P c A^ J i l | . \u00ab NO. U-SMfc'HKAl.TMIM^' INDIAN VIL.LA'V' VV A D A M S LAK6\/ j < H A L O -Mi IT Map of the Shuswap Indian reserves Scale: 2 miles to 1 inch (86) r a i l w a y . I t had been b u i l t by the Indians themselves under Father Le Jeune's guidance at a cost of some f i f t e e n hundred d o l l a r s . I n order t o meet the expense of the b u i l d i n g , the e n e r g e t i c c h i e f of the r e s e r v e , F r a n c o i s Shilpahan, had employed h i s men i n c u t t i n g down timber and s e l l i n g It t o the sawmills nearby. The church at Shuswap Centre, dedicated t o St. Helen and the Holy Cross, was l o c a t e d a few m i l e s west of Kwowt at the f o o t of L i t t l e Shuswap Lake, and was the r e l i g i o u s centre f o r some 150 Indians. I t was a l o g b u i l d i n g , f i f t y f e e t by twenty-f i v e f e e t i n s i z e , and had been opened since J u l y , 1892. Approximately 150 Indians l i v e d near th e Halowt or Lower Shuswap church, which was d e d i c a t e d to S t . M i c h e l , and s i t u a t e d one and one-half m i l e s west of Shuswap s t a t i o n . I t was of frame c o n s t r u c t i o n , seventy-six f e e t long by twenty f e e t wide, with a transept f o r t y - f o u r f e e t by twenty f e e t . The sanctuary took up s i x t e e n f e e t by twenty f e e t and the v e s t r y , or p r i e s t ' s apartment, w i t h a p r i v a t e room u p s t a i r s , was a l s o s i x t e e n f e e t by twenty f e e t i n s i z e . T h i s chapel a l s o had been e r e c t e d by the Indians and was o f f i c i a l l y opened on November 4, 1894. (63) A f i v e hundred pound b e l l from the Meneely B e l l Foundry, of Troy, New York, was set i n the s t e e p l e . Funds f o r the construc-t i o n of t h i s church were r a i s e d by the Indians, who s o l d f i r e -wood i n the c i t y of Kamloops. A mutual agreement was reached among the able bodied men of the hand that each would make up (63) Le Jeune, Rev. J . M. R. , Kamloops Wawa, May, 1895, p. 65. (87) f i v e cords of wood f o r t h i s purpose. . I t was Father Le Jeune's usual custom to arrange h i s i t i n e r a r y i n such a way that the i n t e r v a l between Christmas and New Year would he spent at the Kamloops I n d i a n reserve. T h i s was h i s procedure during that p e r i o d i n the year 1894, when about 550 Indians gathered at Kamloops f o r r e l i g i o u s i n s t r u c -t i o n . The p o p u l a t i o n of the Kamloops reserve numbered about 250, but on t h i s o c c a s i o n several v i s i t o r s from neighbouring reserves had a r r i v e d f o r the h o l i d a y season. Those t a k i n g p a r t i n the r e l i g i o u s i n s t r u c t i o n were kept t o a s t r i c t schedule as f o l l o w s : at 6 A. M., r i s i n g ; from 7 to 8, morning p r a y e r s , Holy Mass and i n s t r u c t i o n ; from 8 t o 10:50, breakfast and household work; from 10:30 A. M. t o 1:30 P. M., meeting i n the Catechism house; 1:30 t o 5, l e i s u r e hour f o r dinner and out-door work; from 5 t o 6:30, Rosary, night p r a y e r s , Benedic-t i o n and sermon; 6:30 to 8, supper time; 8 to 10:30, second meeting i n the Catechism house; 11, bed time. The time at the meetings i n the Catechism house was spent i n the f o l l o w i n g manner: i n a r e v i s i o n or r e p e t i t i o n of the i n s t r u c t i o n ; r eading, t r a n s l a t i n g and e x p l a i n i n g a chapter of the Old or New Testament p u b l i s h e d i n the Kamloops Wawa; study-i n g , i n groups of two, three, or f o u r , another chapter or two from the Kamloops Wawa; e x p l a i n i n g a few questions of Catechism; p r a c t i s i n g some k i n d of chant or music; w r i t i n g or copying some p o r t i o n s of the m a t e r i a l s r e v i s e d during the meeting. (64) (64) Le Jeune, Rev. J . M. R. , Kamloops Wawa. v o l . 4, no. 3, March, 1895, p. 33. (88) Close view of c h u r c h , Kamloor>s Indian reserve. (89) Up to the year 1900 the Indians on the Kamloops reserve used an o l d l o g church as t h e i r p l a c e of worship. I n that year t h i s b u i l d i n g was t o r n down and c o n s t r u c t i o n begun on a l a r g e frame church. The s e r v i c e s of a good carpenter were secured by Father Le Jeune, and the Indians worked along under h i s d i -r e c t i o n . At times there were as many as f i f t y Indians working on the new church. By November 10 the b u i l d i n g was f i n i s h e d on the o u t s i d e , the windows and doors were i n t h e i r p l a c e s , and the c e i l i n g was completed on the i n s i d e . At t h i s p o i n t c o n s t r u c t i o n h a l t e d f o r the time being, since the Indians d i d not want to miss t h e i r f a l l hunt fif deer f o r meat. Upon t h e i r r e t u r n a few days' work completed the new church, and opening s e r v i c e s were h e l d on Sunday morning, December 23. (^5) In the course of h i s missionary a c t i v i t i e s i t was Father Le Jeune's experience to l i v e through the famous high water of the year 1894, an event remembered f o r a generation throughout the I n t e r i o r and the lower F r a s e r V a l l e y f o r the inconvenience and d e v a s t a t i o n i t caused. While the annual recurrence of sp r i n g f r e s h e t s on the F r a s e r River and i t s t r i b u t a r i e s o f t e n p l a y havoc with r a i l and road t r a n s p o r t a t i on throughout B r i t i s h Columbia, c o n d i t i o n s were much worse i n the e a r l i e r days of settlement, when road beds and grades were not as w e l l e s t a b l i s h e d as they are to-day. There had been p r e v i o u s years of extremely high water, notably those of 1876 and 1882. \"During Father Le Jeune's e a r l y (65) Inland Sent i n e l . F r i d a y , Dec. 28, 1900. (90) t r a v e l s on the Oarihoo Road he was o f t e n amazed to see, h i g h above h i s head, the marks of the h i g h water of t h e 16th of J u l y , 1876. While t r a v e l l i n g from Y a l e to L y t t o n during the f i r s t days of June, 1882, i n company with I n d i a n Jack, of Skuzzy, near Boston Bar, the two remarked upon those high water marks of 1876. L i t t l e d i d they t h i n k that upon t h e i r r e t u r n journey from L y t t o n a week l a t e r the water would be s e v e r a l f e e t higher than those same marks. Yet such was the case, and on June 11, 1882, the water reached i t s p e a k \u2014 t h e highest p o i n t ever known to white or I n d i a n up to that time. That same year c o i n c i d e d with one of the l a r g e s t salmon runs ever witnessed i n B r i t i s h Columbia. The F r a s e r R i v e r was l i t e r a l l y f i l l e d with salmon, thousands of them crowding at the sides of the r i v e r as i f t r y i n g to push each other out of the water. I t was- even remarked that one could almost f o r d the r i v e r on salmon backs. Twelve years l a t e r , i n 1894, the h i g h water of 1882 was again exceeded. I n a normal year the r i v e r s of B r i t i s h Colum-b i a begin t h e i r annual r i s e during the f i r s t warm days of May. A few c o o l e r days and n i g h t s g e n e r a l l y f o l l o w , having the e f f e c t of checking the r i s e . Thus with a l t e r n a t e hot and c o o l s p e l l s of weather the snow water reaches the ocean without ser i o u s f r e s h e t s . In the year 1894, however, the weather during the spring remained very cool u n t i l past the middle of May. Then an extremely hot s p e l l ensued f o r some weeks, causing a sudden and continuous melting of.the snow i n the mountains. The r e s u l t was that by June 2 the Fraser and i t s t r i b u t a r i e s had already surpassed the h i g h water mark of 1882, with a (91) c o n t i n u a l r i s e even above t h i s p o i n t f o r several days f o l l o w -i n g . The Canadian P a c i f i c Railway s u f f e r e d s e v e r e l y on i t s main l i n e a l l the way from the Rocky Mountains t o t h e P a c i f i c . B ridges were c a r r i e d away, embankments caved i n , tr a c k s were s e v e r a l f e e t under water i n p l a c e s , so that t r a n s p o r t a t i o n was s e r i o u s l y a f f e c t e d throughout the whole system. I n a d d i t i o n , f o u r bridges on the Thompson R i v e r were c a r r i e d away\u2014those at Savona, A s h c r o f t , Spence's Bridge and L y t t o n . Thousands \u00a9f acres i n the lower Praser V a l l e y were inundated, and the farm-ing areas of C h i l l i w a c k , Sumas and Matsqui were one vast l a k e . The high water of 1894 c o i n c i d e d with the v i s i t to the B r i t i s h Columbia missions of the Very Reverend Father S o u i l l i e r , Superior-General of the 0. M. I. t h a t the d i s t i n g u i s h e d v i s i -t o r found upon h i s a r r i v a l must have opened h i s eyes to the d i f f i c u l t i e s sometimes encountered by h i s m i s s i o n a r i e s i n t h i s p r o v i n c e . A l e t t e r from the Very Reverend Father reached Kamloops on June 2, announcing h i s a r r i v a l f o r the 16th of the same month. That was the l a s t mail r e c e i v e d at Kamloops u n t i l the eve of h i s a r r i v a l , and l i t t l e d i d the personnel at Kamloops b e l i e v e that t h e i r guest would be w i t h them as scheduled. However, by t h i s time the t r a i n s were beginning t o get through, and the Reverend Superior-General d i d a r r i v e on June 17, only a few hours l a t e , accompanied by Reverend Father An-t o i n e , A s s i s t a a t - G e n e r a l of the Order, and Rev. Father Lacombe. The Indians of Kamloops, having been warned of h i s coming, Map of Kamloops Indian reserve Scale: 2 miles to 1 inch (93) attended i n a body to welcome him the same afternoon. Next day the Reverend Father went to v i s i t the I n d u s t r i a l S c h o o l , the journey having to he made i n a canoe since the road was s t i l l s e v e r a l f e e t under water. On Tuesday the 19th a v i s i t was made t o the o l d m i s s i o n house nearby. Some days befor\u00a7, t h i s b u i l d i n g had looked somewhat l i k e Noah's Ark, with water s i x f e e t deep a l l around i t and with even a few inches of the f l o o r submerged. T h i s day the t r i p was attempted by c a r r i a g e , but i n s e v e r a l p l a c e s and p a r t i c u l a r l y one slough which had t o be c r o s s e d , the water was so deep that the d i s t i n g u i s h e d guest had to stand on the seat of the c a r r i a g e to escape a complete wet t i n g . On June 21 a v i s i t was made t o the Kamloops I n d i a n r e s e r v e , For t h i s purpose a boat was taken at a short distance from the r a i l w a y track i n town and the p a r t y paddled o f f t o the end of the main s t r e e t i n the Indian v i l l a g e . A week e a r l i e r they could have gone with t h e i r boat through the main str e e t and landed on the steps at the f r o n t door of the Indian church. Accompanied by Father Le Jeune, Very Reverend Father S o u i l l i e r and h i s p a r t y l e f t Kamloops at 11 P. M. on the even-ing of June 21, connections with the west having been opened by the r a i l w a y . They a r r i v e d at North Bend on time the next morning at 7 A. M. There a delay of some hours was experienced, but they reached Yale by noon and Gat's Landing (now K a t z , B. G.) by 2 P. M. At t h i s p o i n t they were o b l i g e d to leave the t r a i n and continue t h e i r journey by steamer, a r r i v i n g at St. Mary's M i s s i o n about 7 o'clock i n the evening. From the steamer they (94) could view the I n d i a n churches and the houses on the hank as they approached. These b u i l d i n g s , l o c a t e d then on the lower reaches, had a l l been p a r t i a l l y submerged a few days e a r l i e r by the high water. Upon l a n d i n g , the p a r t y was informed that at the T s e l e z Indian v i l l a g e a few Sundays before, the Indians had gone to church i n t h e i r canoes. There they had been compelled to kneel i n s i x inches of water while they chanted t h e i r s e r v i c e , as t h e i r brass band p l a y e d the tunes from the canoes outside the windows. (66) A journey undertaken by Father Le Jeune during the summer of the f o l l o w i n g year, 1895, took him through the w i l d uncharted country between Kamloops and W i l l i a m ' s Lake. He l e f t Kamloops on June 28, and reached L o u i s Greek the same evening. The next day he a r r i v e d at the North Thompson I n d i a n r e s e r v e , where the whole band was assembled f o r Sunday. On Monday, J u l y 1, he s t a r t e d out on horseback, accompanied by C h i e f Andrew and two dozen of h i s people, and rode about ten miles north t o a p l a c e c a l l e d L i t t l e Ford ( L i t t l e Fort) , s i x t y m i l e s n o r t h of Kamloops. There the whole afternoon was spent i n p u t t i n g the horses across the r i v e r , which was very high and s w i f t , i t being the time of h i g h water. They camped f o r the night on the west side of the North Thompson, at a Mr. Lemieux's p l a c e . Next morning they began the d i f f i c u l t climb up the mountains on the west s i d e . F a l l e n timber a l l along t h e i r way and the p r e c i p i t o u s (66) Le Jeune, Rev. J . M. R., Kamloops Wawa, August, 1896, v o l . 5, no. 8, p. 171. (95) r i s e made i t impossible t o proceed otherwise than at a s n a i l ' s pace, and the top was not reached u n t i l noon a f t e r about ten m i l e s ' t r a v e l . I n the afternoon the route became more l e v e l , and b e t t e r time was made, the p a r t y covering about twenty-five m i l e s befor n i g h t f a l l . They were now on a p l a t e a u - l i k e country dotted here and t h e r e with low h i l l s , sparsely.timbered. Many b e a u t i f u l l akes were passed, and abundant grass p r o v i d e d f e e d f o r the horses. At sunset the p a r t y p i t c h e d i t s t e n t s i n t h i s park-l i k e l a n d , and next morning, a r u s t i c a l t a r having been b u i l t by the young men, the s a c r i f i c e of the Body and Blood of C h r i s t was o f f e r e d f o r the f i r s t time on those l o n e l y h i l l s . That day, J u l y 3, was one of hard r i d i n g f o r Father Le Jeune and h i s companions. They covered some f i f t y - f i v e or . s i x t y m i l e s , reaching the Canim Lake I n d i a n v i l l a g e , t hree mile from the west end of Canim Lake, by evening. A f t e r remaining a day and two n i g h t s at t h i s v i l l a g e , the p a r t y l e f t on J u l y 5, and a r r i v e d next day at S t . Joseph M i s s i o n , William's Lake. Here the p a r t y joined. H i s Lordship Bishop Durieu and n e a r l y one thousand Indians i n the ceremonies connected with the open-ing of a new church at St. Joseph's. (^7) Such a journey, under d e l i g h t f u l summer s k i e s , p r o v i d e d a r e f r e s h i n g i n t e r l u d e , and Father Le Jeune looked back upon i t as a h o l i d a y . During the l a t e f a l l of the year 1896 a t r i p i n the L i l l o o e t country was carried- out under c o n t r a s t i n g (67) Le Jeune, Rev. J . M. R., Kamloops Wawa, September, 1895, v o l . 4, no. 9, p. 130. (96) c o n d i t i o n s . F a t h e r s Le Jeune and Thomas had been at the Seton Lake M i s s i o n from November 6 to November 12, c a r r y i n g on r e -l i g i o u s e x e r c i s e s and w r i t i n g down the vocabulary of the L i l l -ooet language. On t h e i r r e t u r n t o L i l l o o e t , snow began t o f a l l h e a v i l y , with a severe wind p r e v a i l i n g a l l during the night of t h e 12th. On the morning of November 15 the main s t r e e t was f u l l of d r i f t s three and fo u r f e e t high. They l e f t on the stage that morning i n the company of C a p t a i n Tatlow of V i c t o r i a . At the s t a r t they had a b r i s k n o r t h wind blowing the snow i n t o t h e i r f a c e s f o r three m i l e s ; then they had t o deal with d r i f t s which delayed them f o r n e a r l y an hour. T h e i r progress was very slow, the snow and wind storm c o n t i n u i n g unabated. The snow was n e a r l y two f e e t deep when they came t o the foot of P a v i l i o n mountain, where an exchange was made of the express waggon f o r a b o b - s l e i g h . A f r e s h team of horses r e -p l a c e d the weary ones, and thus they succeeded i n reaching Carson's p l a c e a f t e r a continuous ascent of seven or eight m i l e s . They a r r i v e d at supper time i n s t e a d of f o r dinner, and spent a comfortable n i g h t ' s r e s t , thanks to the h o s p i t a l i t y of Mrs. Carson and her f a m i l y . Next morning they found t h e i r bob-sleigh covered w i t h twelve inches of f r e s h snow. Two more horses were added, and thus with four-in-hand, t h e i r d r i v e r , Eddie B e l l , was able to p u l l them over P a v i l i o n mountain. I t took three hours t o reach the top, about f i v e and one-half miles from Carson's. The (97) descent was made at a more l i v e l y speed, but along the shore of K e l l y ' s Lake they met a couple of snow s l i d e s and were delayed three hours. At l a s t C l i n t o n was reached about f i v e o'clock i n the evening, twenty-four hours behind schedule. That night i t was t h i r t y - f i v e degrees below zero i n C l i n t o n . ( 6 8 ) But the problems of t r a n s p o r t a t i o n , f o u l weather and the l i k e were t r i v i a l i n r e l a t i o n t o one that c o n s t a n t l y f a c e d Father Le Jeune and other m i s s i o n a r i e s . T h i s was the devasta-t i n g e f f e c t of l i q u o r upon t h e i r I n d i a n charges. The lowering of morale and the lo n g l i s t of crimes a t t r i b u t a b l e d i r e c t l y or i n d i r e c t l y to the excessive use of l i q u o r form a s o r r y p i c t u r e through the years. D e s p i t e the f a c t that the law p r o h i b i t e d the s e l l i n g or g i v i n g of i n t o x i c a n t s to Indians, there were always u n p r i n c i p l e d whites to be found who made \"a p r a c t i c e of o b t a i n i n g l i q u o r f o r them. T h i s was a p a r t i c u l a r l y l u c r a t i v e game f o r the s u p p l i e r s , since the Indians were ready to pay them w e l l . The c l o s e p r o x i m i t y of many of the Ind i a n reserves t o the white settlements d i d not help matters any, e i t h e r . The i l l e g a l manner i n which i t was necessary f o r an Indian to o b t a i n l i q u o r d i d not tend to produce moderation i n h i s d r i n k -i n g . One or two drinks at the time were not s u f f i c i e n t ; the usual procedure was t o keep on u n t i l an e n t i r e b o t t l e had been consumed, with subsequent events l e f t to t h e imagination. \"Whiskey has been the cause, \" s a i d Father Le Jeune, \"of prema-tu r e death to scores of our young Indians, and yet they continue (68) Le Jeune, Rev. J . M. R. , Kamloops Wawa, December, 1896, v o l . 5, no. 12, p. 249. (98) madly c r a v i n g f o r i t , no matter under what circumstances.\" T h i s c r a v i n g f o r l i q u o r was not u n i v e r s a l among the Indians by any means. As i n any general c r o s s s e c t i o n of the popula-t i o n , there was o f t e n a small group of young men who would go to any extremes to o b t a i n l i q u o r . These were the desperate c a s e s \u2014 t h e ones whose names appeared i n the court r e c o r d s of the neighbouring towns with monotonous r e g u l a r i t y . Drunken-ess, f i g h t i n g , making p u b l i c nuisances of t h e m s e l v e s \u2014 t h e usual punishment, e s p e c i a l l y i f the case was a second or t h i r d o f f e n c e , was a few months' imprisonment or a f i n e . A f t e r two or t h r e e days' imprisonment the f r i e n d s of the c o n v i c t e d Indian would o f t e n succeed i n s e l l i n g s u f f i c i e n t of h i s p r o p e r t y to meet the f i n e and he would be released. Some-times s c a r c e l y a week elapsed before he would be found d r i n k i n g again, brought up before the magistrate, and sent back to p r i s o n . Here again a f i n e would have redeemed him and set him w a i t i n g f o r another occasion to o b t a i n l i q u o r . T h i s method of punishment was g e n e r a l l y found wanting and r e s u l t e d o n l y i n punishing innocent people f o r the g u i l t y ones, since wives and c h i l d r e n o f t e n had to s u f f e r p r i v a t i o n f o r the sake of paying the f i n e s . Father Le Jeune and h i s compatriots fought the l i q u o r problem among the Indians by organizing Temperance or T o t a l Abstinence S o c i e t i e s . These were l o c a l o r g a n i z a t i o n s set up i n a l l d i s t r i c t s where the need arose, under the c o n t r o l of the (69) Le Jeune, Rev. J . M. R. , Kamloops Wawa, March, 1898, v o l . \u20227, no. 3, p. 33. (99) Bishop of the diocese, hut administered by l o c a l o f f i c e r s . While the aim of these s o c i e t i e s i n c l u d e d the i n c u l c a t i o n of good c i t i z e n s h i p g e n e r a l l y , the primary o b j e c t i v e was t o check the c r a v i n g f o r i n t o x i c a t i n g drinks e x i s t i n g among c e r t a i n s e c t i o n s of the Indian p o p u l a t i o n . A prominent f e a t u r e of these temperance s o c i e t i e s was t h e i n i t i a t i o n of the new members, which always took p l a c e i n a general meeting and i n the presence of the e x i s t i n g s u b s c r i -b e r s , who thus became witnesses of each new member's vows. On h i s i n i t i a t i o n each member pledged himself to c e r t a i n under-t a k i n g s , s i g n i n g h i s name or making h i s mark i n a r e g i s t e r pro-vided f o r the purpose. These undertakings were as f o l l o w s : (a) I pledge myself and promise to a b s t a i n from every k i n d of l i q u o r and of fermented beverage f o r l i f e . (b) I pledge my-s e l f and promise to observe f a i t h f u l l y the r u l e s and r e g u l a -t i o n s of the S o c i e t y , and to f o l l o w the d i r e c t i o n s g i v e n by the grand p r e s i d e n t or h i s delegates. (c) I pledge myself and promise to perform a p u b l i c penance, to be designated by the grand p r e s i d e n t , h i s delegate, or even by the l o c a l p r e s i d e n t of the Council of the S o c i e t y , every time I be found g u i l t y of immorality, gambling, a s s i s t i n g at a p o t l a c h , at a tamanoaz f e a s t , or at any meeting or ceremony f o r b i d d e n by the S o c i e t y , (d) I pledge myself and promise to pay to the r e p a i r s or decora-t i o n of the church of my v i l l a g e , each time I break my pledge of t o t a l abstinence, according ,to the f o l l o w i n g scale adopted i n t h i s Council\u2014$1.00 f o r an unbaptized; $2.00 f o r a C h r i s t i a n ; $3.00 f o r a communicant; $5.00 f o r the p r e s i d e n t and watchmen (100) of the C o u n c i l , or the c h i e f and watchmen of the v i l l a g e . Father Le Jeune saw many t r a g e d i e s a r i s i n g from the use of l i q u o r by the Indians. None touched him more deeply than an event which occurred i n the spring of the year 1899. A young I n d i a n of the Kamloops band named C a s i m i r , while under the i n f l u e n c e of l i q u o r , shot and k i l l e d a respected c i t i z e n of Kamloops, P h i l i p Walker, while the l a t t e r was s i t t i n g on the f r o n t porch of h i s home w i t h i n the town l i m i t s . Caught a f t e r a chase which l a s t e d s e v e r a l days, t r i e d f o r murder and c o n v i c t e d , Casimir was hanged at Kamloops Gaol on the morning of June 2, 1899. Despite the f a c t that p u b l i c f e e l i n g ran high against the condemned man, Father Le Jeune never once f a l t e r e d i n what he considered was h i s duty t o him. As he t a l k e d q u i e t l y and calmly to the young man i n h i s c e l l a l l the w i l d r e c k l e s s n e s s departed from h i s s p i r i t , and Casimir died anxious that h i s f a t e should be a warning to a l l h i s Indian f r i e n d s . A f t e r the e x e c u t i o n , Father Le Jeune i s s u e d the f o l l o w i n g statement t o the press: Indian Casimir d ied p e n i t e n t . Since my f i r s t v i s i t to him i n g a o l , A p r i l 28, he r e a l i z e d h i s po-s i t i o n , and set himself to prepare f o r the end. He spent most of h i s time reading a l l the Ghinook papers he c o u l d obtain, e s p e c i a l l y the l i f e of C h r i s t and H i s s u f f e r i n g s . He was very c o o l to the end, and repeatedly t o l d the Indians that came to v i s i t him that he was i n strong s p i r i t s and prepared to d i e ; he t o l d them and the C h i e f i n p a r t i c u l a r that i t was r e c k l e s s l i f e and d r i n k i n g that brought him to h i s end; and asked the C h i e f to warn the other Indians and deter them from f o l l o w i n g h i s example. He accused himself before the S h e r i f f and several (70) Le Jeune, Rev. J . M. R., Kamloops Wawa, August, 1895, v o l . 4, no. 8, p. 115. (101) others of being g u i l t y of the murder of P h i l i p Walker, and was now very s o r r y f o r what he had done. When asked what was h i s motive, he s a i d he d i d not know why; he had always been on f r i e n d l y terms with Walker, f o r whom he had been working f o r a couple of years. He had been d r i n k i n g that day and the day before, d i d not know even t o what extent, and i t was some time before he r e a l i z e d what he had done. H i s l a s t words, repeated a f t e r me i n Ghinook before he dropped down from the s c a f f o l d , ?rere: 'I am s o r r y f o r the bad I have done, I accept death as an atonement. I ask f o r g i v e n e s s from Almighty God. God, Thou l o v e s t me so much, and I love Thee wi t h my whole hea r t . I throw myself i n t o the hands of Thy mercy.' The Indians were much impressed with C a s i -mir's f a t e . A number of h i s cousins and other r e l a t i v e s came t o b i d him f a r e w e l l yesterday and the day before. A l l of them are s a t i s f i e d of the j u s t i c e of h i s sentence. Yesterday morn-ing n e a r l y f i f t y of them r e c e i v e d Holy Communion f o r C a simir's I n t e n t i o n , and t h i s morning as e a r l y as f i v e they were again i n Church, a s s i s t -ing at the f u n e r a l s e r v i c e f o r the repose of Bishop Durieu who d i e d yesterday, and f i f t y again r e c e i v e d Communion. At h a l f - p a s t seven the b e l l at the I n d i a n reserve was heard again, the Indians coming to church to i n t e r c e d e f o r C a s i m i r , and t o recommend h i s soul to h i s Maker , . at the very moment that the execution took p l a c e . ^'1<' Pageantry and d i s p l a y , as a means of arousing and maintain-ing an i n t e r e s t i n r e l i g i o n , were f r e q u e n t l y used by the Oblate m i s s i o n a r i e s i n B r i t i s h Columbia. One of the l a r g e s t and most s u c c e s s f u l Indian c e l e b r a t i o n s ever h e l d i n the I n t e r i o r was that at Kamloops during June, 1901. I t was arranged by Father Le Jeune f o r the purpose of g i v i n g h i s Indians the e x e r c i s e s of an annual R e t r e a t , and a l s o of i n i t i a t i n g them into the ceremonies customary i n Indian c e l e b r a t i o n s , e s p e c i a l l y the P a s s i o n Tableaux. He was a s s i s t e d by h i s o l d f r i e n d , Father (71) \"The p e n a l t y p a i d , Indian Casimir hanged t h i s morning,\" - Inland S e n t i n e l , 2 June, 1899, p. 1. (102) Chirouse, and by Father Rohr and a Squamish I n d i a n , Laket Joe, a l l three of whom had had p r e v i o u s experience i n organizimg and conducting such c e l e b r a t i o n s on the Coast. On Saturday, June 15, Indians from a l l p a r t s of the d i s -t r i c t converged on Kamloops. Down the Thompson R i v e r from Shu-swap they came\u2014some by steamer and some i n t h e i r own canoes. Over the dusty roads from the south and west they came i n l i g h t and heavy waggons or on horseback. I n a l l a t o t a l of more than seven hundred gathered on the Kamloops Indian reserve. Sunday, June 16, opened with the c e l e b r a t i o n of High Mass at 7 A. M., Father Chirouse o f f i c i a t i n g . A f t e r Mass a short i n s t r u c t i o n p e r i o d was g i v e n on the t e x t \"What does i t p r o f i t a man i f he g a i n the whole, world and s u f f e r the l o s s of h i s soul?\" I l l u s t r a t i o n s from the l i v e s of Mary Magdalen and St. F r a n c i s Xavier were used to c l a r i f y the t e x t . At t e n o'clock the Indians were again i n the church f o r the r e c i t a t i o n of the Rosary and the p r a y e r s f o r Holy Communion. Father Chirouse then addressed them, e x p l a i n i n g the object of the e x e r c i s e s , the r e g u l a t i o n s to be followed during the week, and exhorting them to the 'greatest f i d e l i t y during the whole time. Between three and f i v e o'clock i n the afternoon s e l e c t i o n was begun of the persons who were t o act i n the Passion Tableaux. At eight o'clock the crowd assembled i n the church f o r night p r a y e r s , f o l l o w e d by a sermon by Father Chirouse, with L o u i s Falardeau as i n t e r p r e t e r . A f t e r the sermon the Benediction of the Blessed Sacrament was given, and exercises f o r the day (103) The Ions; main street of the Indian village, Kamloops, with Mount Paul in the baokpround. (104) were ended. Monday, June 17, and Tuesday, June 18, were f u l l y occupied with r e l i g i o u s e x e r c i s e s , meetings, f u r t h e r s e l e c t i o n of a c t o r s d i s t r i b u t i o n of costumes, and r e h e a r s a l s . On Wednesday morning June 19, an important meeting was c a l l e d at nine o'clock. A l l the I n d i a n c h i e f s present gathered around the Fathers with t h e i f l a g s of temperance, and the p r i e s t s read before the whole assembly the r e g u l a t i o n s which the people had already promised to observe, but on which there had been too much r e l a x a t i o n at times. These laws were: to a b s t a i n from a l l i n t o x i c a t i n g d r i n k s ; t o be punctual at a l l e x e r c i s e s i n the church and Catechism house; not to i d l e around town; t o be c a r e f u l not t o miss the p r i e s t ' s v i s i t s to t h e i r s p e c i a l camps; c h i e f s and watchmen were to see t o the observance of these r u l e s and to the punishment of those who broke them. Every one of the c h i e f s present rose i n t u r n and spoke to the assembly about the observance of these r e g u l a t i o n s . At the l a s t a l l the c h i e f s came and k n e l t i n t u r n before the p r i e s t s , h o l d i n g the temperance f l a g i n one hand, the other hand on the c r u c i f i x and sacred books, and promising to do a l l t h e y could t o ensure the c a r r y i n g out of these r u l e s by t h e i r people. Then the whole assembly was pledged to obey the c h i e f s and to a i d them i n keeping t h e i r promises. F i n a l l y , on F r i d a y evening the time a r r i v e d f o r the per-formance of the Pa s s i o n Tableaux. The roads and avenues of the v i l l a g e had a l l been cleaned and swept, and l i n e d with decora-t i o n s of evergreens brought i n from the h i l l s . While the (105) p r o c e s s i o n started.and wound i t s way slowly around the cemetery, the a c t o r s went t o dress and to pose i n t h e i r d i f f e r e n t groups along the main avenue of the Indian v i l l a g e . Then began the enactment of those v a r i o u s sacred scenes which go to make up the P a s s i o n Tableaux. I n t e r p r e t e r s commented on each as the p r o c e s s i o n stopped before i t . ( 7 2 ) The commentary on only the f i r s t and l a s t t a b l e a u are o u t l i n e d i n d e t a i l below. F i r s t T a b l e a u ; \u2014 I n the Garden of Gethsemanjt. \"See our Saviour k n e e l i n g i n the Garden. He sees i n s p i r i t e verything that i s going t o happen t o Him, ev e r y t h i n g that He i s going to s u f f e r . He sees the numberless s i n s of a l l mankind f o r which He i s going to s u f f e r , your own i n the number. He sees how many miserable c r e a t u r e s are going t o e v e r l a s t i n g p e r d i t i o n , not-withstanding h i s s u f f e r i n g s to save them. He i s overwhelmed with sadness, and says t o the A p o s t l e s , 'Watch and pray. Do you not see Judas, how he does not s l e e p , and how he ex e r t s himself to betray me?' How i s the case w i t h yourselves? Often sleepy f o r good, eager f o r e v i l , s l o t h f u l and c a r e l e s s f o r your s a l v a t i o n , wakeful whole n i g h t s when a f t e r e v i l ? \" Second Tableau:\u2014The B e t r a y a l . T h i r d T a b l e a u : \u2014 C h r i s t before the High P r i e s t . Fourth T a b l e a u : \u2014 C h r i s t before P i l a t e . F i f t h T ableau:\u2014The Scourging of Our Lord. S i x t h Tableau:\u2014The Crowning with Thorns. Seventh T a b l e a u : \u2014 C h r i s t overburdened with the Cross. (72) Le Jeune, Rev. J . M. R., Kamloops Wawa, September, 1901, v o l . 10, no. 5, pp. 35--43. (106) E i g h t h T a b l e a u : \u2014 C h r i s t meeting h i s Mother. Ninth Tableau:\u2014Simon, the Cyrenean, helps Jesus t o c a r r y H i s Cross. Tenth T a b l e a u : \u2014 V e r o n i c a wipes the Pace of Jesus. E l e v e n t h T a b l e a u : \u2014 J e s u s speaks to the Women of Jerusalem. T w e l f t h T a b l e a u : \u2014 J e s u s i s s t r i p p e d of His Garments. T h i r t e e n t h T a b l e a u : \u2014 J e s u s i s n a i l e d to the Cross. Fourteenth T a b l e a u : \u2014 C h r i s t dying on the Cross. \"See C h r i s t on the c r o s s . He s u f f e r s i n a l l H i s body. H i s head i s crowned with thorns. H i s hands and f e e t are p i e r c e d with the n a i l s . H i s s k i n a l l cut from the scourges, H i s blood a l l run out, His whole body burning with p a i n , and He endures besides the most tormenting t h i r s t . See th a t woman at the foot of the c r o s s . I t i s Mary Magdalen. She weeps f o r her s i n s which have caused so great s u f f e r i n g s to the Son of God. Follow her ex-ample, k n e e l at the f o o t of the c r o s s , weep f o r a l l your past s i n s , and make a r e s o l u t i o n f o r e v e r not to s i n any more.\" The p r o c e s s i o n , a f t e r winding i t s way around the tableaux, gathered at the l a s t before the C a l v a r y that had been e r e c t e d at the east end of the v i l l a g e . Everybody k n e l t down and sang the \"0 Crux Ave.\" The l a r g e c r u c i f i x then began t r i c k l i n g blood from a l l the wounds of the f i g u r e of C h r i s t . The whole group was deeply moved. One of the p r i e s t s arose and addressed a few words, e x c i t i n g to C o n t r i t i o n , e s p e c i a l l y of those s i n s t o which the Indians were most i n c l i n e d . The two remaining days of the Indian c e l e b r a t i o n s were spent i n f u r t h e r i n s t r u c t i o n and r e l i g i o u s e x e r c i s e s . F i n a l l y , ( 1 0 7 ) l a t e Sunday afternoon or e a r l y Monday morning the a c t i v i t i e s were over and the Indians s t a r t e d on t h e i r homeward journeys. Father Le Jeune lo v e d h i s missionary work and h i s Indians. He d i d not spare h i m s e l f i n m i n i s t e r i n g to h i s charges and they i n t u r n were quick to sense the f a c t that he was working whole-h e a r t e d l y f o r them. On several r e s e r v e s the author asked older Indians i f they remembered Father Le Jeune. I n v a r i a b l y t h e i r f a c e s l i g h t e d up with p l e a s u r e as they r e p l i e d , \"Yes, we remem-ber him w e l l . He was a great and good man.\" A simple t r i b u t e , perhaps, but i t was the k i n d that Father Le Jeune h i m s e l f would have appreciated-most of a l l . (108) CHAPTER.V. FATHER LE JEUNE AS A TEACHER. When Father Le Jeune a r r i v e d at New Westminster i n the year 1879, he found hoth Mgr. Durieu and Mgr. D'Herbomez s t r o n g l y i n c l i n e d towards the adoption of a form of s y l l a b i c w r i t i n g f o r recor d i n g the I n d i a n languages of the country. ('75) As a matter of f a c t , there were already f i l e d at New West-minster several hundred small books of s y l l a b i c c h a r a c t e r s i n which the e a r l y m i s s i o n a r i e s had t r i e d to put down s e v e r a l of the twenty-six or twenty-seven I n d i a n d i a l e c t s of the pro v i n c e . T h i s s y l l a b i c w r i t i n g c o n s i s t e d i n w r i t i n g a s y l l a b l e with a s i n g l e c h a r a c t e r . There were, t h e r e f o r e , as many sign s or c h a r a c t e r s as there were consonants m u l t i p l i e d by the vowels to the number of f o u r \u2014 A E I 0U, or perhaps f i v e \u2014 A E I \u00a9 0U. I n using a s y l l a b i c w r i t i n g , then, one had t o f i n d s igns f o r each of the f o l l o w i n g sounds:\u2014 PA PE PI P0 POU TA TE TI TO TOU KA KE KI K0 KOU LA LE L I LO LOU MA ME MI MO MOU NA NE NI NO NOU SHA SHE SHI SHO SHOU SA SE SI SO SOU VA WE WI WO WOU YA YE YI YO YOU, etc. (73} Le Jeune, Rev. J . M. R. , Kamloops Wawa, Edit i o n F r a n c a i s e , no. 260, March, 1916, p.. 197. (109) T h i s w r i t i n g i s of a type which i s apparently w e l l adap-te d to the Gree and other languages with s y l l a b l e s correspond-i n g t o the sounds g i v e n above. Rev. Arthur B i l o d e a u , 0. M. I . , i s to-day using such a system among the Gree Indians at Moos-onee, O n t a r i o . H i s symbols used t o represent the Gree sound values are reproduced below:\u2014 e i A o V a X7 pe Y p i A po > pa < te KJ t i A t o 0 t a C ke k i P ko A ka b tche 1 t c h i f tcho J tcha ne \u2014o n i no - o na a\u2014 se s s i so r 1 sa s she 1 s h i s sho <\\\u00bb sha re r i rx. ro }> r a l e -\u00bb l i c\u2014 l o \u2014 j * l a me I mi r mo J ma l_ pne \u2022V p n i \u2022A pno \u2022> pna \u2022< P i t \/ k \\ t c h \u2014 n Toront o- 1 ? \u00bb D During the f i r s t two or three years that he was i n the p r o v i n c e , Father Le Jeune t r i e d to make some headway with the s y l l a b i c method favoured by Bishop Durieu. But he found that c e r t a i n d i f f i c u l t i e s arose i n i t s use with the B r i t i s h Columbia I n d i a n d i a l e c t s . When a c e r t a i n s y l l a b l e ended i n a consonant (74) L e t t e r to the author from Mr. Fred J a r r e t t , Canadian - . manager of Gregg P u b l i s h i n g Company, September 10, 1946. ( n o ; i t was necessary to. add an a d d i t i o n a l s i g n . To make a word l i k e \"mokst\" three a d d i t i o n a l signs had t o he added a f t e r the f i r s t s y l l a b l e . The d i f f i c u l t i e s of t h e system became almost insurmountable when one was confronted with a Shuswap word l i k e \"t-kwa-koul-tk-sht'n.\" So Father Le Jeune f i n a l l y a r r i v e d at the c o n c l u s i o n that i t was simpler and e a s i e r to use o r d i n a r y E n g l i s h l e t t e r s i n attempting to write down the Indian sounds. T h i s i s what he t r i e d to do during h i s f i r s t twelve years on the missions f o r w r i t i n g the p r a y e r s and cate-chism f o r the Indians. Father Le Jeune had l e a r n e d the Duployan system of short-hand i n the year 1871, while s t i l l a youth of s i x t e e n and en-gaged i n h i s secondary school s t u d i e s . He had used i t exten-s i v e l y during h i s l a t e r e ducation, e s p e c i a l l y at the S c h o l a s t i -cate of Autun, where i t proved extremely u s e f u l f o r r e c o r d i n g l e c t u r e notes. He had a l s o used i t i n h i s p e r s o n a l correspon-dence during h i s e a r l y years i n B r i t i s h Columbia. T h i s shorthand system which Father Le Jeune mastered and used was the o r i g i n a l French system of Abbe\" Emile Duploy6. I t may be regarded as of d i s t i n c t i v e l y French o r i g i n , although i t was l a t e r adapted to E n g l i s h by Mr. John M. Sloan i n the B r i t i s h I s l e s and by Mr. H. M. P e r n i n i n the United S t a t e s . During the l a t t e r p art of the nineteenth century the Duployan system of shorthand and i t s adaptations were e n e r g e t i c a l l y a d v e r t i s e d and promoted, and e x e r c i s e d considerable i n f l u e n c e (75) L e t t e r t o the author from Mr. J . D. Sloan, s e c r e t a r y of the Sloan-Duployan shorthand s o c i e t y , England, January 9. 1947. ( I l l ) upon the development of the art of shorthand g e n e r a l l y . . Dr. John Robert Gregg, perhaps the greatest a u t h o r i t y on the h i s t o r y of shorthand systems, summarizes the l e a d i n g f e a t u r e s of Duploy^'s shorthand as f o l l o w s : (a) I t i s geo-metric, (b) I t has simple stroke signs f o r consonants, arranged i n p a i r s and d i s t i n g u i s h e d by l e n g t h or by d i a c r i t i -c a l marks, (c) There i s freedom from shading and \" p o s i t i o n \" w r i t i n g , (d) I t employs j o i n e d vowels, expressed by c i r c l e s , hooks, and quadrants, with d i a c r i t i c a l marks t o denote the p r e c i s e vowel sounds i n a few cases, (e) I t has minute curves w r i t t e n i n a l l d i r e c t i o n s t o express the n a s a l sounds of \"an,\" \" i n , \" \"un,\" with d i a c r i t i c a l marks t o denote the exact sounds when necessary. (f) It has a simple alphabet, and p r a c t i c a l l y nothing beyond the alphabet, as the system was intended t o be a f l u e n t w r i t i n g , capable of being a c q u i r e d and used even by c h i l d r e n i n the elementary schools. Consequently the forms f o r many words are very l o n g . (^6) Strangely enough, t h e idea of using h i s shorthand know-ledge f o r p u t t i n g down the Indian languages d i d not occur to Father Le Jeune u n t i l the summer of the year 1890. I t came about i n the f o l l o w i n g manner. A number of Oblate Fathers were gathered at New Westminster during the month of J u l y f o r the e x e r c i s e s of t h e i r annual r e t r e a t . During a r e c r e a t i o n p e r i o d one afternoon several of the p r i e s t s were d i s c u s s i n g the s y l l a b i c w r i t i n g mentioned above. The almost u n i v e r s a l (76) Gregg, John Robert, S e l e c t i o n s from t h e s t o r y of shorthand, New York, The Gregg P u b l i s h i n g Company, 1941, p. 100. (112) o p i n i o n among them was that i t could never he adapted success-f u l l y to t h e I n d i a n languages of B r i t i s h Columbia such as the Shuswap, Thompson, and L i l l o o e t . In the course of the conver-s a t i o n Father C h i a p p i n i c a s u a l l y expressed t h e thought that stenographic c h a r a c t e r s might f u r n i s h a simple and n a t u r a l alphabet that the Indians could e a s i l y l e a r n . I n s t a n t l y an i dea f l a s h e d through Father Le Jeune's mind. Right t h e n and there he began to imagine some easy and gradua-ted l e s s o n s i n the Thompson language based on the f o l l o w i n g sounds: A AA AH AHHA HA HAHA PA PAPA TA TATA,etc. ^ 7 7 ^ Upon h i s r e t u r n among the Thompson Indians, Father Le Jeune t r i e d out h i s f i r s t easy l e s s o n s . F a i l u r e marked t h i s attempt. The Indians were lukewarm about the whole t h i n g and p r a c t i c a l l y no progress was made. Nevertheless, Father Le Jeune continued h i s experiments with shorthand a p p l i e d to the Indian sounds,, w r i t i n g out several e x e r c i s e s and p r a y e r s i n the Thompson d i a l e c t . I n September of t h e year 1890 Father Le Jeune was at the Coldwater reserve i n the course of h i s r e g u l a r d u t i e s as p r i e s t . A young c r i p p l e d Indian, whose name was C h a r l i e A l e x i s Mayous, happened to be v i s i t i n g the Coldwater camp. The p r i e s t showed h i s f i r s t l e s s o n t o Mayous, who pondered over i t f o r a few minutes and then remarked, \"That's very easy.\" Father Le Jeune loaned him a l i t t l e s c r i b b l e r i n which the p r i e s t had w r i t t e n a dozen pages or so of prayers i n the Thompson language. (77) Le Jeune, Rev. J . M. R. , Kamloops Wawa, E d i t i o n F r a n c h i s e , no. 260, March, 1916, p. 199. (113) Indian village, Lower Nicola, B. C. (114) C h a r l i e Mayous appears to have been a young man of more than o r d i n a r y i n t e l l i g e n c e because two months l a t e r , when Father Le Jeune met him again, he was able to read everything i n h i s s c r i b b l e r and had l e a r n e d i t a l l by h e a r t . Not only t h a t , but Mayous read at sight everything that Father Le Jeune wrote i n Thompson. The p r i e s t completed f o r him the book of p r a y e r s and he memorized i t very q u i c k l y . Proud of h i s accomplishment, and encouraged by Father Le Jeune, Mayous began to communicate h i s l e a r n i n g t o h i s f r i e n d s and r e l a t i v e s . He accompanied the p r i e s t to Coldwater and to Douglas Lake; at both p l a c e s the Indians were d e f i n i t e l y i n -t e r e s t e d and wanted to keep him t o teach them to read. The stage was being set f o r a great experiment i n mass education. Mayous s e t t l e d down f o r the winter at Coldwater and spent h i s time i n s t r u c t i n g a dozen young boys and g i r l s and a number of o l d e r persons as w e l l . When Father Le Jeune a r r i v e d f o r h i s E a s t e r v i s i t he found a l a r g e number of Indians who c o u l d read anything w r i t t e n i n shorthand. They p r o f i t e d during h i s v i s i t by l e a r n i n g some new p r a y e r s and some songs, the p r i e s t w r i t i n g them i n shorthand and the Indians reading them back and memor-i z i n g them. One morning at Coldwater a Basque from the country of the Pyrenees, who had been farming i n the N i c o l a country f o r some year s , came t o chat with Father Le Jeune. The p r i e s t was stan-ding before h i s p u p i l s , having ju s t w r i t t e n on the blackboard a couplet of song. \"What i s t h a t ? \" asked the Basque. (115) \"That i s shorthand,\" r e p l i e d the p r i e s t . \"But i f the Indians are not capable of l e a r n i n g the alpha-bet , how do you t h i n k you can teach them shorthand?\" responded the v i s i t o r . In r e p l y Father Le Jeune wrote some shorthand words on the board and a l i t t l e g i r l read back t h e f o l l o w i n g f l u e n t l y , \"Monsieur C a s t i l l a n , comment a l l e z - v o u s ? \" He wrote another sentence and a second l i t t l e g i r l read, \"Signor G a s t i l l a n , como esta usted?\" When Father Le Jeune had completed h i s v i s i t at Coldwater two young Indians took him on to the camp at Quilchena. On the way they stopped at the store i n N i c o l a . The merchant , who had a l r e a d y heard of the new w r i t i n g , s t a r t e d t o c r i t i c i z e i t , c a l l -i n g i t a \"savage w r i t i n g , \" u s e l e s s f o r any p r a c t i c a l purposes. The p r i e s t wrote some shorthand words on a sheet of m a n i l l a paper which l a y on the counter and one of h i s young companions read them back i n E n g l i s h without e r r o r . \"Don't you see,\" the I n d i a n s a i d t o the merchant, \"I can read E n g l i s h as well as -Chinook or Indian. I do not need to go to school f o r two or three years to know how to read or w r i t e . \" Two months l a t e r there was a reunion at Kamloops. A good number of Indians came from Coldwater as w e l l as some from Douglas Lake. These people were not slow i n a i r i n g t h e i r new knowledge to copy the songs and prayers that were being taken up. The Shuswap Indians noted what was going on and they, i n t u r n , became envious of t h e i r f r i e n d s ' a b i l i t i e s i n reading and w r i t i n g . (116) Towards the middle of J u l y , 1891, Father Le Jeune v i s i t e d the Indians at Shuswap Centre. Here n e a r l y f i v e hundred Indian had assembled. Prayers were not f o r g o t t e n , hut i t i s safe to say that d e s i r e to l e a r n the new w r i t i n g was the drawing card on t h i s occasion. Lessons were held twice a day, and f a i r pro-gress was made by the Indians. In a l l the camps that Father Le Jeune v i s i t e d during that year of 1891\u2014at Deadman's Creek, the North Thompson, Kamloops-there was the same eagerness to l e a r n the Chinook w r i t i n g , a term the Indians themselves used f o r the phonetic w r i t i n g . P e n c i l s and s c r i b b l e r s became standard equipment to be c a r r i e d each time to the meeting house. Using a blackboard or a l a r g e sheet of manilla paper tacked to the wall f o r h i s i l l u s t r a t i o n s the missionary began: \"Now I w i l l make known to you our A B C's. Here you see s i x t e e n marks or signs, a l l d i f f e r e n t . ah oh oo ow wa e u h p t k 1 sh z o O Q O O t ^ * ' \u2014 \/ \/ y~\\ n m. When you come t o know the names of a l l these l e t t e r s , ) c and how to write them on paper, and how to connect them t o -gether, then you w i l l know t h i s w r i t i n g . \" These seven vowel sounds and nine consonants formed the nucleus of Father Le Jeune's shorthand system. Couched i n simple language f o r h i s Indian students, the i n s t r u c t i o n s pro-ceeded, slowly, step by step. I. o o o o o o o \" T h i s f i r s t l e t t e r i s c a l l e d 'ah.' Write a small c i r c l e , l i k e a small eye. Make i t very small. I fear (117) only one t h i n g , l e s t you make i t too l a r g e , so as to resemble the f o l l o w i n g l e t t e r which i s c a l l e d 'oh.' Write t h i s l e t t e r 'ah' a few times on paper, i n order to l e a r n to make i t c o r r e c t l y . Again I say t o make i t very s m a l l , only a white dot i n s i d e . As long as i t i s not a black eye i t w i l l be a l l r i g h t . \" I I . O O O O \"This l e t t e r ' s name i s 'oh.' Write down a p r e t t y l a r g e c i r c l e , same s i z e as you see on t h i s paper.\" I I I . O O O (D \"The t h i r d l e t t e r i s named 'oo.' Write down a c i r c l e , same s i z e as 'oh' wit h a t a i l i n s i d e , same as you see oh t h i s paper.\" IV. O O O G \"The f o u r t h l e t t e r i s ' ow.' Write a l a r g e c i r c l e , same si z e as 'oh,' with a small dot i n s i d e . \" V. O O O O \"Our f i f t h l e t t e r i s 'wa.' Write down 'oh' and w r i t e 'ah' i n s i d e . When your p e n c i l comes t o where 'oh' f i n i s h e s w r i t e the l e t t e r 'ah' i n s i d e , without l i f t i n g o f f the p e n c i l from the paper.\" VI. c c t c \"Our s i x t h l e t t e r i s c a l l e d 'e. 1 Write down h a l f a c i r c l e , l i k e h a l f our f i r s t l e t t e r 'ah.'\" V I I . ^ C C_ \"The seventh l e t t e r Is 'u.' Write down a quarter of a c i r c l e , p r e t t y l a r g e , same as you see on t h i s paper.\" VIII \"This l i t t l e dot, l i k e a l i t t l e black eye, i s c a l l e d 'h. ' You w i l l not have much to do, t o l e a r n to write i t down.\" IX. I \u2014 \/ \/ \"Here you see f o u r l e t t e r s ; one stands up, one l i e s down, and two are h a l f standing.\" (118) { \\ J { \"The one that stands up i s 'P.' I f you want t o write i t down, apply your pen or p e n c i l t o the paper and draw i t down. Make the mark p e r p e n d i c u l a r and very s h o r t , as you see.\" X. \"This l e t t e r , h o r i z o n t a l , i s c a l l e d 'T.' Apply your pen to the paper, draw a l i n e to the r i g h t , and you have t h i s l e t t e r . \" XI. \/ \/ \/ \/ \"Of these two l e t t e r s which h a l f stand up, one i s c a l l e d 'K.' I f you want to write i t down, apply your pen or p e n c i l t o the paper and draw i t downwards and to the l e f t as you see.\" XII. \/ \/ \/ \/ \"The other l e t t e r i s c a l l e d 'L.' I f you wish to write i t down apply your pen t o the paper and draw a l i n e upwards and t o the r i g h t . These two l e t t e r s seem t o he a l i k e and yet they are p e r f e c t l y d i s t i n c t , t h e n you wr i t e 'K1 your pen always runs downwards, and when you write f L ' i t always runs upwards.\" X I I I . <*\"\"v ) C \"Here you see four other l e t t e r s . V\"\\ f~\\ S~\\ \/-\"\"NThis one, l i k e a hat, i s ' J . ' Draw h a l f a c i r c l e , same s i z e as you see on t h i s paper.\" XIV. W v^y<_y\"This, l i k e a cup, i s c a l l e d 'S. 1\" XV. } ) ) ) \"This other, l i k e a s i c k l e , i s c a l l e d 'N.'\" XVI. ( C C C \"The l a s t , l i k e a moon, i s c a l l e d 'M.' Be c a r e f u l to make these f o u r l e t t e r s p r e t t y l a r g e , same s i z e as on t h i s paper.\" ( ? 8 ) (78) Le Jeune, Rev. J . M. R. , Kamloops Wawa, no. 2, v o l . 1, June, 1891, pp. 1\u20144. (119) Then began the e x e r c i s e s , so f a m i l i a r to a l l shorthand students, o f j o i n i n g vowels and consonants together. \"Vowels f o l l o w i n g consonants came f i r s t \u2014 \" p a , \" \"po,\" \"poo,\" \"pow;\" vowels preceding consonants came next with \"ap,\" \"op,\" \"oop,\" \"owp.\" Needless t o say, the s i x t e e n steps o u t l i n e d above were not covered i n one l e s s o n . Progress was very slow at f i r s t . F a t h er P e y t a v i n , an a s s o c i a t e of Father Le Jeune's, organized c l a s s e s i n every camp and gave a great impetus t o the Chinook w r i t i n g . He even had the b l i n d , who were not able t o take p a r t i n the w r i t i n g , f o l l o w the l e s s o n s and l e a r n the words by h e a r t . At Kamloops he s t a r t e d with a c l a s s of 250 persons. But at the f i r s t l e s s o n he was able, t o teach them only two words i n two and a h a l f h o u r s \u2014 o n e l e t t e r a f t e r another. I n the second lesson, three more words were mastered i n t h r e e hours. However, with the foundation l a i d s e c u r e ly, i t was not long before the whole g a t h e r i n g could read Chinook from the shorthand with a f a i r degree of f a c i l i t y . ^ 7 9 ^ In every group some made f a s t e r progress than o t h e r s . These b r i g h t e r students were entrusted w i t h the job of c a r r y i n g on c l a s s e s u n t i l the p r i e s t s returned. C h a r l i e Mayous was p r e -v a i l e d upon to spend a winter at Kamloops and gave considerable assistance to the cause. The names of Father Le Jeune's other a s s i s t a n t s are l e g i o n . Noting only a few, we have Damien, the f i r s t Chinook s c h o l a r at Kamloops, John Jackson and Peter Kwal (79) Le Jeune, Rev. J . M. R. , Kamloops Wawa, E d i t i o n Franchise, no. 260, March, 1916, pp. 203, 204. (120) of L i l l o o e t , Morice Sazy of P a v i l i o n , and F r a n c i s Joseph, of the Fountain. The question of t e x t s and supplementary reading m a t e r i a l to s a t i s f y so many students became an immediate problem. At Douglas Lake on one occasion i n the e a r l y stages of i n s t r u c t i o n Father Le Jeune had to copy some pages of phrases up to s i x t y times to s a t i s f y the d e s i r e of a l l those who wished to l e a r n . G r a d u a l l y the idea evolved i n h i s mind of a mimeographed p u b l i -c a t i o n such as the Kamloops Wawa e v e n t u a l l y became. I t was founded upon< the twin n e c e s s i t y f i r s t of s t i m u l a t i n g and main-t a i n i n g i n t e r e s t among h i s I n d i a n students, and secondly of p r o v i d i n g i n s t r u c t i o n a l m a t e r i a l f o r them. As the Indians advanced i n t h e i r a b i l i t y to write s h o r t -hand, a unique correspondence was s t a r t e d , both among them-s e l v e s , and with \"pen p a l s \" i n e a s t e r n Canada, United S t a t e s , and Europe. I t was r e p o r t e d i n A p r i l , 1896, that C h a r l e y F r y , of North Bend, had r e c e i v e d a post card i n Chinook and short-hand from L i e g e , Belgium. One week l a t e r he r e c e i v e d another post card i n shorthand and very f a i r Chinook from Rome. (80) Contacts were made by Father Le Jeune with the S e h o l a s t i -cate of the Oblates of Mary Immaculate at L i e g e , and w i t h t h e i r C o l l e g e at Rome. Over t h i r t y e c c l e s i a s t i c a l students at the f i r s t i n s t i t u t i o n and a half-dozen at the l a t t e r took up the study of Chinook through shorthand, d e l i g h t e d i n reading the Wawa, and entered into correspondence with the Indians. (80) Le Jeune, Rev. J . M. R., Kamloops Wawa, A p r i l , 1896, p. 73. (121) On New Year's Day, 1896, over 150 l e t t e r s i n Chinook and shorthand were sent from Kamloops to Rome, and an equal number to L i e g e . S h o r t l y afterwards the North Bend Indians sent a c o l l e c t i o n of some f o r t y - f i v e l e t t e r s t o Rome, and the same number to L i e g e . Contests f o r speed i n w r i t i n g Chinook were also encouraged by Father Le Jeune as a means of s t i m u l a t i n g the shorthand a r t . In one t e s t at Spuzzum, candidates i n t h e i r teens wrote at speeds of t h i r t y - f i v e , t h i r t y - s i x and f o r t y Chinook words per minute. More able students reached speeds of f i f t y and even s i x t y words per minute. When one co n s i d e r s that Chinook words on the average are double and t r e b l e the s i z e of common E n g l i s h words, the performance of these Indian shorthand a r t i s t s be-comes a l l the more remarkable. While the greatest success i n mastering shorthand was n a t u r a l l y a t t a i n e d by t h e younger Indians, age d i d not deter some of the older ones from t r y i n g . Chief Andrew from the North Thompson, aged s i x t y and with f a i l i n g eyesight, s t a r t e d the study of shorthand as soon as he saw h i s young men pro-g r e s s i n g i n the knowledge of the Chinook w r i t i n g . He had to procure a p a i r of s p e c t a c l e s t o j^egin with, and even then had to read from a s p e c i a l e d i t i o n w r i t t e n out i n large characters by some of h i s men. A f t e r a few days' study he found out that he was not too o l d t o master the shorthand and was so ple a s e d with h i s success that he wrote at once t o Chief L o u i s at Kam-loops: \" I f you are not qui t e b l i n d yet, you had b e t t e r s t a r t (122) i n to l e a r n the Chinook w r i t i n g ; you see, I am nearly b l i n d , yet I am l e a r n i n g the Wawa shorthand.\" (^l) q ] _ ^ c h i e f succeeded so w e l l that he was e v e n t u a l l y able to read anything i n Chinook. Mr. John P. Smith, ( 8 2 ) one of the f i r s t s e t t l e r s i n the North Thompson V a l l e y , r e l a t e s how he r e c e i v e d a note from an Indian w r i t t e n i n shorthand. Unable t o decipher the note, he c a l l e d upon C h i e f Andrew f o r a s s i s t a n c e . Andrew drew out h i s s p e c t a c l e s , read the l e t t e r , explained the contents t\u00a9 Mr. Smith, and concluded with the remark that p r e v i o u s l y the Indians had t o go t o t h e i r c i v i l i z e d f r i e n d s f o r the reading of t h e i r correspondence; now the c o n t r a r y was t a k i n g p l a c e . I n t e r n a t i o n a l r e c o g n i t i o n f o r outstanding accomplishments i n the f i e l d of shorthand was accorded to Father Le Jeune and h i s Indian students upon s e v e r a l occasions. From samples p l a c e d i n a shorthand e x h i b i t i o n h e l d at Montlhery, France, i n May, 1896, the f o l l o w i n g awards came to B r i t i s h C o l u m b i a \u2014 a g o l d medal t o the e d i t o r of the Wawa (Father Le Jeune), a (81) Le Jeune, Rev. J . M. R. , Kamloops Wawa, June, 1896, p. 121. (82) John F. Smith, of negro o r i g i n , was born i n the B r i t i s h West In d i e s and came to t h i s province as a boy. He be-came a c t i v e i n ranching and mining c i r c l e s and served f o r some years as In d i a n Agent , with headquarters i n Kamloops. In the l a t t e r c a p a c i t y he was c l o s e l y a s s o c i a t e d with Father Le Jeune. In f a c t , they were l i f e - l o n g f r i e n d s . Mr. Smith commanded the respect of a l l i n the community and ranks high among those pioneers who developed t h i s s e c t i o n of the p r o v i n c e . In h i s l a t e r years he o f t e n amused l i s t e n e r s by t e l l i n g them that he was the f i r s t white man to s e t t l e i n the North Thompson v a l l e y . (83) Le Jeune, Rev. J . M. R., Kamloops Wawa, June, 1896, p. 121. (123) s i l v e r palm t o the f i r s t c o n t r i b u t o r of reading matter f o r i t s pages (Rt. Rev. P. D u r i e u ) , and bronze medals to Miss C a r o l i n e F a l a r d e a u of Kamloops and Jamie M i c h e l of Quilchena. ( 8 4 ) Fur-ther honours came i n October of the same year from a Shorthand E x p o s i t i o n at Nancy, Prance, i n the form of a s i l v e r medal and diploma of honour f o r the e d i t o r of the Wawa,and another d i -ploma f o r h i s Indian p u p i l s . For the great Shorthand E x p o s i t i o n and \"Concours\" h e l d at Roubaix, Nord, France, from January to May, 1897, one hundred f i f t y Indians from Kamloops, Shuswap, and the surrounding d i s t r i c t s sent compositions of t h e i r shorthand work. Sets of the Wawa f o r 1895 and 1896 were a l s o e x h i b i t e d . The r e s u l t was a g o l d medal f o r the Wawa, and f i f t y diplomas of honour f o r those of the Indians whose work ranked the h i g h e s t . ( 8 5 ) Even Queen V i c t o r i a was acquainted with what was being accomplished among the Indians i n one corner of her Empire. The I n l a n d S e n t i n e l of F r i d a y , June 25, 1897, s t a t e s : \"Father Le Jeune has forwarded to the Queen through S i r W i l f r i d L a u r i e r s e v e r a l J u b i l e e post cards bearing i n s c r i p t i o n s by Ind i a n c h i l -dren i n phonography. T r a n s l a t i o n s and an explanation of the system accompany the cards.\" Although the Indians c a l l e d t h e i r shorthand \"Chinook Pepa\" or \"Chinook W r i t i n g , \" Father Le Jeune p o p u l a r i z e d the method as the \"Wawa Shorthand.\" However, he was always c a r e f u l to (8\u00ae) Le Jeune, Rev. J . M. R., Kamloops Wawa, February, 1897, p. 19. (85) Inland S e n t i n e l , Tuesday, December 7, 1897. (124) acknowledge h i s debt t o Abbe Duploye'. The c h i e f i n s t r u c t i o n a l book i n h i s whole system he e n t i t l e d The Wawa shorthand i n s t r u c -t o r or The Duployan stenography adapted to E n g l i s h * T h i s l i t t l e book of twenty-four pages was p u b l i s h e d at Kamloops by Father Le Jeune i n the year 1896 and s o l d f o r f i f t e e n cents. I t o u t l i n e d seventeen lessons f o r l e a r n i n g the system, gave c l e a r explanations of p o s s i b l e d i f f i c u l t i e s the student might encounter, and c l o s e d with some p r a c t i c e w r i t i n g and reading m a t e r i a l . F u r t h e r supplementary m a t e r i a l was con-t a i n e d i n a second p u b l i c a t i o n of the same s i z e as the I n s t r u c -t o r , v i z . , The Wawa shorthand e x e r c i s e book. T h i s companion volume t o the I n s t r u c t o r was issued a few months a f t e r the l a t t e r and a l s o s o l d f o r f i f t e e n cents. The t i t l e pages of the I n s t r u c t o r and of many copies of the Wawa c a r r i e d Father Le Jeune's a s s e r t i o n that the Wawa Shorthand was the simplest system of shorthand i n the world, the e a s i e s t to l e a r n , and a hundred times e a s i e r than the o l d w r i t i n g . I t was always h i s claim that he had two thousand Indians reading and w r i t i n g phonography, a f e a t which seemed to him the p l a i n e s t proof of the s i m p l i c i t y of h i s system. He f r e q u e n t l y made the clai m that the Wawa Shorthand could be learned without a teacher i n one to three hours. I accepted h i s challenge, f i f t y years a f t e r he made i t , using h i s Wawa shorthand i n s t r u c t or as a guide. On J u l y 17, 1947, a f t e r about three hours of i n t e n s i v e work, I found myself able to write and to decipher simple e x e r c i s e s i n the system. I have a good working knowledge of another shorthand system, which may or may (125) not nave gi v e n me an advantage. The p r i n c i p l e of c e r t a i n strokes r e p r e s e n t i n g sounds and not l e t t e r s was a l r e a d y f a m i l i a r to me, hut I laboured under the disadvantage o f confusing the strokes of the two systems. What Father Le Jeune f a i l e d to point out i n h i s prospec-tus was t h a t , while the theory of the system might he mastered i n a few hours, i t would take a much longer time t o a c q u i r e the necessary f l u e n c y t o put the system i n t o p r a c t i c a l use. (126) The Indian church, Kamloops reserve, with Fount Paul i n the background. (127) CHAPTER VI . FATHER LE JEUNE AS EDITOR, AUTHOR AND PUBLISHER The f i r s t number of Father Le Jeune's famous p u b l i c a t i o n , o f t e n d e s c r i b e d as \"the queerest newspaper i n the world,\" was iss u e d on May 2, 1891. I t was e n t i t l e d the Kamloops Wawa and was w r i t t e n i n Chinook, Duployan shorthand, and E n g l i s h . I t began: \"Ookook pepa iaka name Kamloops Wawa. Chi a l t a i a k a chako tanaz. Msaika alke t l a p iaka kanawe Sunday.\" ( T h i s paper i s named Kamloops Wawa. I t i s born just now. You w i l l r e c e i v e i t every Sunday). \"Iaka alke kwanesem l o l o t l o u s wawa kopa msaika. Iaka help msaika pous ayak chako komtax pepa. K a l t a s h pous msaika tekop man, k a l t a s h pous msaika sawaj telikom.\" ( i t w i l l always c a r r y good words t o you. I t w i l l help you to l e a r n to read. No matter i f you be white people or I n d i a n s ) . \"Pous msaika kwanesem eskom ookook pepa, msaika dret ayak chako komtax mamook ookook tsem.\"\" ( i f you always take t h i s paper, you w i l l soon l e a r n t o w r i t e t h i s Phonography). \"Wek ayaz makook ookook pepa, kopet i h t t a l a kopa i h t snow, i h t kwata t l o o n moon.\" ( T h i s paper w i l l not cost you very much, only one d o l l a r a year, one quarter every three months) . \"SLo J a Bone, kopet pous i l e p msaika p a t l a c h ehikmin, p i msaika t l a p ookook pepa.\" (No c r e d i t , you have to pay cash, and then you w i l l r e c e i v e t h i s paper). \"Poos wek msaika ayak eskom ookook pepa, msaika ayoo l o s t . \" ( i f you do not subscribe f o r t h i s paper at once, you (128) No. 131. 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