one doubt that Dr. McLoughlin was a sympathetic, kind, thoughtful, and considerate man? Or think that Jason Lee would ever forget? Later, in 1838 Dr. McLoughlin made a trip to London, returning to Fort Vancouver in 1839. While Jason Lee was on this trip to the Eastern States, the Missionary Board was induced to raise $42,000 to provide for sending thirty-six adults, and sixteen children, and a cargo of goods and supplies, on the ship Lausanne, to Oregon for the Methodist Mission. Among these new missionaries were Rev. Alvan F. Waller, Rev. Gustavus Hines, and George Abernethy, a lay member, who was to be steward of the Mission and to have charge of all its secular affairs. This party of missionaries, who came on the Lausanne, are often referred to as "The great re-inforcement." The Lausanne, with its precious and valuable cargoes, arrived at Fort Vancouver June 1, 1840. As soon as Dr. McLoughlin knew of her arrival in the Columbia River, he sent fresh bread, butter, milk, and vegetables for the passengers and crew. At Fort Vancouver he supplied rooms and provisions for the whole missionary party, about fifty-three people. This party remained as his guests, accepting his hospitality, for about two weeks.15 Shortly after some of this missionary party were endeavoring to take for themselves Dr. McLoughlin's land claim at Oregon City. The Lausanne was the last missionary vessel to come to Oregon. Why this large addition to the Oregon Mission, 14 Rev. Gustavus Hines, History of the Oregon Missions, pp. 31, 32; Dr. H. K. Hines, Missionary History, p. 156. 15 Lee and Frost's Ten Years in Oregon, pp. 225, 226. and these quantities of supplies, were sent, and this great expense incurred, has never been satisfactorily explained. It seems to have been the result of unusual, but ill-directed, religious fervor and zeal. The Methodist Oregon Mission was then, so far as converting the Indians, a failure. It was not the fault of the early missionaries. Until 1840 they labored hard and zealously. The Indians would not be converted, or, if converted, stay converted. Their numbers had been greatly reduced by the epidemics of 1829-32, and the numbers were still being rapidly reduced. And why the necessity of such secular business as a part of a mission to convert Indians to Christianity? 16 The failure to convert the Indians was because they were Indians. Their language was simple and related almost wholly to material things. They had no ethical, no spiritual words. They had no need for such. They had no religion of their own, worthy of the name, to be substituted for a better or a higher one. They had no religious instincts, no religious tendencies, no religious traditions. The male Indians would not perform manual labor - that was for women and slaves. The religion of Christ and the religion of Work go hand in hand. Rev. Dr. H. K. Hines, in his Missionary History, after setting forth certain traits of the Indians and the failures of the Methodist missionaries to convert them, says (p. 402): "So on the Northwest Coast. The course and growth of a history whose beginnings cannot be discovered had 16 See Documents E and F. ended only in the production of the degraded tribes among whom the most consecrated and ablest missionary apostleship the Church of Christ had sent out for centuries made almost superhuman efforts to plant the seed of the 'eternal life.' As a people they gave no fruitful response." And, on page 476, he says: "Indeed, after Dr. Whitman rehabilitated his mission in the autumn of 1843, the work of that station lost much of its character as an Indian mission. It became rather a resting place and trading post, where the successive immigrations of 1844-'45-'46 and '47 halted for a little recuperation after their long and weary journey, before they passed forward to the Willamette. This was inevitable." And on page 478 Dr. Hines says that Dr. McLoughlin "advised Dr. Whitman to remove from among the Cayuses, as he believed not only that he could no longer be useful to them, but that his life was in danger if he remained among them." 99 17 J. Quinn Thornton in his "History of the Provisional Government of Oregon, says: "In the autumn of 1840 there were in Oregon thirty-six American male settlers, twenty-five of whom had taken native women for their wives. There were also thirty-three American women, thirty-two children, thirteen lay members of the Protestant Missions, thirteen Methodist ministers, six Congregational ministers, three Jesuit priests, and sixty Canadian-French, making an aggregate of one hundred and thirty-six Americans, and sixty-three Canadian-French [including the priests in the lat17 Transactions Oregon Pioneer Association for 1875, p. 45. ter class] having no connection as employées of the Hudson's Bay Company. [This estimate includes the missionaries who arrived on the Lausanne.] I have said that the population outside of the Hudson's Bay Company increased slowly. How much so, will be seen by the fact that up to the beginning of the year 1842, there were in Oregon no more than twenty-one Protestant ministers, three Jesuit priests, fifteen lay members of Protestant churches, thirty-four white women, thirty-two white children, thirty-four American settlers, twenty-five of whom had native wives. The total American population will thus be seen to have been no more than one hundred and thirty-nine." (This was prior to the arrival of the immigration of 1842.) In his Missionary History Rev. Dr. Hines says (page 249) that in 1841 and 1842, prior to the arrival of the immigration of 1842, the Oregon Methodist Mission "comprised nearly all the American citizens of the country." And on page 239 he says: "Up to 1840 it [the Methodist Mission] had been entirely an Indian Mission. After that date it began to take on the character of an American colony, though it did not lay aside its missionary character or purpose." He also says that in 1840 there were only nine Methodist ministers in the Oregon mission. Some of the lay members, of which J. L. Parrish was one, became ministers, which probably accounts for the difference in the estimates of Thornton and of Dr. Hines. In the summer of 1843 Rev. Jason Lee was removed, summarily, as Superintendent of the Oregon Methodist Mission by the Missionary |