by whites in safety. Prospectors have ranged alone among their
mountains, and through the gulches in all directions, in search of
gold and silver for twenty years, in entire safety. Miners have
followed and pitched their camps in every sort of lonely spot,
exposed to the attacks of these savages. Long caravans of goods, in
mule or wagon trains, in the care of a few teamsters, have passed
back and forth among these Indians, and most of the other tribes,
transporting merchandise of all kinds during the last twenty years,
unmolested by the Indians. Express-men have had no fear to go to
any mining camp of the upper country in charge of millions of
gold. The mail carriers, on horses, have crossed and recrossed the
whole Indian country unharmed. Stages, loaded down with mails and
passengers, have rolled along over many of the same routes, having
no more fear of Indians than of the white settlers, for whose
convenience the post routes were established by government. Flocks
and herds, in care of a few scattered men, have multiplied in all
those regions. The robberies and murders, as the records of the
courts testify, have been committed by white men. Sheriffs trace
nearly every crime and outrage to the white, not to the Indian race.
The charges of a thieving, savage, murderous spirit made against
the Indian in the public press, on the street, in the halls of
debate and legislation, are not borne out by the facts. It is like
charging a whole community with the vices and outrages of a small
number of its members. It is like putting the stigma upon the whole
South for the atrocities of Libby prison and Andersonville. It is
the charge of fraud upon the U. S. A. for the defalcations and
embarrassments of a few of her citizens.
In war or peace the Indian is cruel in revenge; but we cannot
forget the massacres of Memphis. The victim in his grasp is
tortured; but we remember the Chisholm and Hamburg horrors, and
those in the negro parishes outside of New Orleans. He destroys
without mercy, and devastates without remorse; but the Pittsburgh
riots, the New York mobs, and the Commune of San Francisco, belong
to the white race. He has burnt a few of our hamlets and settlers’
cabins. We have swept him and his household and his camps,—the
only houses and cities that he can call his own—with canister and
grape, the hail of iron and lead and fire. Having no commissariat,
he has starved his prisoners. Without transportation or fortress
for their safe keeping, he often raises the black flag and slays
them at sight. But again and again, at the outset of battle, the
order has moved along our line, “Take no prisoners!” Cold as
steel, we have made a jest of his life, and hailed him good only
when dead. We have steadily driven him from one hunting ground to
another, over the rivers and beyond the lakes, hemmed him in from
the gulfs and the oceans, crowded him off the prairies into rugged
mountains, compelled him to sell his native lands, and have let
loose the dogs of war upon him, because, forsooth, he has had the
manhood to resist our march of doom against his race. If he has
counted us the aggressors and the outlaws, we have hurled back upon
him the fiercest invective known to human speech. If he, in the
wild delirium of madness, has outraged and mutilated his captive,
we have, in fiercer and more fiery passion, counselled, if not
plotted, his extermination.
Progress in Civilization.
Proofs press upon the eye and ear of agents and employees that he
does more and better with the means in his hand for the support
of himself and family than other men would. I visited ten Indian
families at their homes on the S’Kokomish reservation, on the
15th of August, and saw twenty more of their frame-boarded houses
enclosed within their small claims. About thirty of the Indians,
having finished haying, were away from home, most of them hunting
in the mountains, or fishing at the weirs. Those at home had neat,
well swept rooms, usually a sitting-room, bed-room and kitchen.
Almost every one had a cooking stove, with its furniture, and
crockery on the table, or in the cupboard a few chairs or benches,
a clock in every house (often two), occasionally a rocking-chair
and bureau, always one or two bedsteads, with beds and blankets,
and often covered with a neat quilt of the wife’s taste and make.
Cards and pictures were hung on the walls, and some of their
photographs, also. They were dressed in comfortable clothes, and
were glad of a call and a kindly greeting. They are adopting the
manners of their white teachers.
The school, in charge of Deacon G. A Boynton, has a list of
thirty-one pupils, twenty-four of them pure Indians, six
half-breeds, and one little white girl. In dress, order and
studiousness, they rank with many of our common-schools. In
reading, singing, writing, at the blackboard, or in mental
arithmetic, they evince ability to learn what white children learn.
It is done more slowly, partly because while reciting in English
they probably think in their own more familiar language, or in
the jargon, and thus fail to get or convey the meaning of words
quickly, and probably from lack of such mental training in their
parents. The laws of heredity hold in them as in other people.
Better shaped heads and finer brain power may be expected of their
children.
In church and Sabbath-school, Indian parents and children meet with
white parents and children, join in singing, listen to a sermon in
the morning, translated by the interpreter into the Twana Indian
language, and in the evening, to one in English. They exhibit a
desire to learn the word of truth, and are profiting by their
instructions. Several of the pupils in the school have become
Christians and united with the church.
The testimony of the agent, the missionary, the teacher, the
physician, the farmer and the carpenter, is uniform as to their
capacity, and desire to improve and live like the whites, and of
their real progress in industry and manner of living. They are
trusted more and more, and they honor the trust.
It is cowardly to despise them and cast them out like dogs. It is
noble to respect them as men and women, who have the rights of
life, liberty, and the pursuit of happiness. They have claims on
us for sympathy and help to secure these things. It is a credit to
lift up the lowest, if we count them so. Those who know them best
have most hope of them, if given a fair chance.
A Neglected Treaty.
No man will clear land and make a farm unless he owns it, or has a
lien upon it. The treaty pledges them an allotment for a homestead
on the reservation. It was made by Gov. Stevens, in Jane 1855, at
Point-no-Point, and ratified by the government in 1859. In private
and public speeches, with one voice, they plead for their titles.
They want the patents promised in the bond nineteen years ago. With
these in hand, they will improve their homes still more. It is a
reasonable demand. The plan to remove them from these lands, where
they were born, excites their fears and their rebellion. We cannot
expect them to rest in quiet and work with energy until we give
them the motive of ownership in the soil they till and the timber
they cut. This is the question of the hour for the Indian. Shall he
own in law his garden and his field and his house, or hold it as a
tenant at the will of another, liable to ejectment? If government
grant the former, as it has promised, the largest factor of the
problem will be found that will solve the rest of it.
* * * * *
GREEN BAY AGENCY, KESHENA, WIS.
JOS. C. BRIDGMAN, ESQ., AGENT.
The Stockbridge tribe take very little interest in education. The
head men, not specially interested, voted to have only six months’
schooling, paying the teacher but $25 per month. As this tribe
receive $3,800 a year, the same being the interest on their funds
in the hands of the Government, this meagre sum is illiberal.
Rev. J. Slingerland, who has been both preacher and teacher for
this tribe for many years, is still retained. While the number of
children of school age is twenty-five, with nearly as many of the
“old citizen” party, who are not allowed privileges, the greatest
number attending any one month is thirteen, and the average for the
year is ten. The church membership is twenty-nine.
The Oneidas are making an unusually good record. Their crops
are nearly or quite one-third larger than last year. The school
attendance shows an increase of thirty-seven, and the church
membership fifty-three over last year.
The Methodist Mission-school is unfortunately located for reaching
even a fair number of scholars, and Rev. S. W. Ford, without
additional compensation, has opened a school a mile and a half
distant; his daughter, Miss Mary W. Ford, teaching the Mission
school without pay. The records of the two schools are seventy-nine
scholars enrolled, with an average attendance of forty-five,
against an average of twenty-six for the one school of last year.
I am urging upon the Department the wisdom of establishing this
new school, which was started as an experiment, with the result
as above. Unless thus sustained it will be abolished, as Mr. Ford
cannot give his time without reward.
The church membership, 178, has had some twenty-five additions the
past year, as the result of a revival in the fall and winter of
’77–78. Two or three of its members have been licensed to preach
the gospel. Exception to the rules of the Methodist Church is
made, and Mr. Ford is now on his sixth year at this post, being
found peculiarly fitted for work among the Indians, whom he well
understands, having lived with this and other tribes of the State.
The Episcopal Mission-school has enrolled 114, many of whom are
induced to come by gifts of clothing, etc., supplied by the
Episcopal Mission. Average attendance for the year forty-five and
two-ninths. The Episcopal Church is well attended by a serious and
devout congregation on the Sabbath. Membership 150.
Although there is a lodge of Good Templars with this tribe,
I regret to say that some of the members do not realize the
sacredness of their oath as they should, and falling from grace is
no uncommon occurrence; yet it has brought about a radical change
with some who have been confirmed drunkards for many years.
The Menomonees have shown a wonderful spirit of thrift and
enterprise the past year, putting 200 or more acres of new
land under cultivation. Permission having been granted by the
Department, it is proposed to hold a fair the last week in
September, with a list of prizes for the best and second best
productions of their crops, stock of all kinds, and manufactured
articles by the women. Two hundred dollars in silver coin is to be
given. This is creating a spirited impetus to good work, and lively
times are expected on Fair-day.
The schools of this tribe have, we regret to say, taken a step
backwards. In 1876, through the advice of Inspector Watkins,
the day-schools were consolidated into a Manual Labor and
Boarding School at Keshena, which far exceeded our most sanguine
expectations in numbers and interest. The breaking out of the
scarlet fever, in the fall term of 1877, compelled us to close the
school, with but four or five weeks’ teaching. It was renewed on
the 6th of January, but, owing to the non reply to letters, and
the omission of instructions from the bureau, only eight weeks’
schooling has been had since January 1st.
At the present time we are waiting permission to employ a matron
(as necessary to the success of the school as a teacher). This
delay is to be greatly regretted, as fifty children could be
easily gathered (the limit of our poor accommodations), while the
day-school has an average of less than ten.
Crime and drunkenness is greatly on the decrease; not a case of any
magnitude of the former, and but a very few cases of the latter,
coming to my notice for the past year. This is a very hopeful sign
with this tribe, many of whom are wishing to become citizens.
With the exception of scarlet fever, in a very mild form, among the
Menomonees, the sanitary condition has been excellent with these
people.
As you are aware, the religion of this tribe is about equally
divided between the Pagan and Catholic, the former adhering closely
to their rites and ceremonies, as for worship and the burial of
their dead; and, when standing by, as they render their thanks to
the Great Spirit for “our homes,” “our friends,” “our food,” asking
His protection “from storms,” “from disease,” and, “when taken into
the happy hunting-ground,” to be “found in favor,” etc., one cannot
but feel that “He” who “is no respecter of persons” accepts their
thanks and hears their petitions, although accompanied with the
shaking of gourds and the pounding upon an Indian drum, instead of
the grand _Te Deum_ from the organs of our city churches.
While the soil for Christian labor is unfavorable, and tares find
root, to the choking out of good seed sown, yet we should take
heart in the increasing desire on their part for better homes and
farms, and the laying aside of the wigwam for good houses, the gun
and rod for the plow and hoe. A slow and certain improvement in
their habits from year to year is observable, and with kindness,
honest dealing and right influence, the time is not so very far in
the future when they can and will take a place in our nation, not a
whit behind many pale faces.
* * * * *
THE CHINESE.
“CALIFORNIA CHINESE MISSION.”
Auxiliary to the American Missionary Association.
PRESIDENT: Rev. J. K. McLean, D. D. VICE-PRESIDENTS: Rev. A. L.
Stone, D. D., Thomas C. Wedderspoon, Esq., Rev. T. K. Noble, Hon.
F. F. Low, Rev. L. E. Dwinell, D. D., Hon. Samuel Cross, Rev. S.
H. Willey, D. D., Edward P. Flint, Esq., Rev. J. W. Hough, D. D.,
Jacob S. Taber, Esq.
DIRECTORS: Rev. George Moor, D. D., Hon. E. D. Sawyer, Rev. W. E.
Ijams, James M. Haven, Esq., Rev. Joseph Rowell, E. P. Sanford,
Esq., H. W. Severance, Esq.
SECRETARY: Rev. W. C. Pond. TREASURER: E. Palache, Esq.
* * * * *
We print the following letter from our Brother Pond, in regard to
the need and call for a mission work in Hong Kong, not because
the Executive Committee have formed any design of entering upon
such a work in the name of the American Missionary Association,
but only as these letters from converted Chinamen show to what
earnestness of missionary zeal they have been converted, and so
bear witness to the reality of their Christianization.
Even though we felt warranted in extending our work to embrace
a limited foreign field on the Chinese Coast, as we do not,
there are questions of comity which would forbid it. The English
missionary societies occupy the Hong Kong field in force, and
the Presbyterian Board have missionaries in the Canton district,
from which the Chinese immigrants come to our Western coast. We
shall be very glad if they, or either of them, will supply the
want indicated by our correspondent, and for which the Chinese
converts show such deep concern.—[ED’S AM. MISS.]
MORE ABOUT A MISSION AT HONG KONG.
While studying the proposition which I ventured to broach last
month, for a mission at Hong Kong, which should be in intimate
relationship with our Californian Mission, I requested our helper,
Bro. Fung Affoo, to consult the Chinese brethren on the subject and
tell me what they thought. Soon after, letters began to pour in
upon me, till now I have about twenty on file, and it has occurred
to me that extracts from these would interest the readers of the
MISSIONARY. Some of them I can copy verbatim; some will need to be
retouched a little in their English in order to be understood; but
the ideas are their own, and the expressions will be modified as
little as possible.
First of all, Affoo himself says: “I told the brethren at the
meeting last Sunday what you said to me about establishing a
mission at Hong Kong. They were very glad; their faces beamed with
joy. They all wish, with one accord, that this enterprise will be
accomplished before long.”
The first letter which I take from my file is from Wong Sam. He
says “I wish you could establish a school in Hong Kong for a Young
Men’s Christian Association, as we have here. Then we could hold
all our brethren together when they go back to China, and they
would not all scatter abroad. I am sure all our brethren will be
glad to have one. I ask God all the time for it, if God is willing,
for He knows what is best. We cannot do anything without the
Holy One. Accept my warmest love and thanks for your kindness in
expending so much on our account, and bringing us out of darkness.
You will not lose your reward ‘in my Father’s kingdom,’ as Christ
says.”
The next one which comes to hand is from Hong Sing, and addressed
to Affoo. It reads as follows: “I heard you some time ago talking
about if we would like have one American Association school in Hong
Kong. I feel very glad, indeed, if we have one school in Hong Kong,
that we may go back to our China and find a Christian Home. Canton
and Hong Kong have two or three schools, but not our Congregational
Association. You know how many of our Christian brothers have gone
back to China. They find no Christian home; then they find very
hard to be good, and bye-and-bye feel cold with Jesus.”
Joe Lee and Chin Quong write to say: “I like the idea of having a
Christian school in Hong Kong very much, indeed. I think it will be
great benefit, not only to the Christian boys, but also to the poor
heathen boys there.” Chung Sun says: “I very glad; God very good to
me. I like bye-and-bye go back China; tell father, mother, sister,
brother, very good Jesus. If him all [i.e., his relatives] no like
me I go Christian house, call Christian friend Help me tell father,
mother, sister, brother, how very good Jesus is. If all man, woman
love Him, bye-and-bye go heaven. If he all beat and _lick_ me, I go
to the Chinese Mission at Hong Kong; very good, all the same my own
church.”
Ah King writes: “Dear Mr. Pond—I am very glad in heart that I heard
missionary schools be opened in Hong Kong. I think you make these
things for our Christian brethren, just like builder build a stone
foundation of buildings—the wind cannot blow off it.” That is, the
mission work at Hong Kong will tend to secure the results of our
work here. Without this, the winds of contradiction and persecution
in China will tend to blow our brethren who return there off the
foundation.
Perhaps these will suffice as samples, and I think that all the
points made in the other letters are referred to in these. But
the tone differs in different letters, and the fact specially
emphasized; thus, for example, the chief point with one is, “If it
[mission at Hong Kong] can be, it can keep us _doing good_ when we
go back, and I thank God with all my heart.” With another, it is
sorrow that we been without such a mission so long. “We plead,” he
says, “our brethren to help us. I pray that God will bless you and
open a way to make a mission in Hong Kong.” Another says, “If men
can’t do it, we all hope God has an authority [has some way] do it
for us. I hope our parents hear the gospel, receive it all, come to
Him forever.” A refuge from persecution is often referred to. “We
have great many trials, and I hope the Christians do this thing,
then our brothers have a place to see each other. We are far from
each other in China.”
I conclude with the following from Jee Gam, whose name is familiar
to most of our readers—the helper longest in service with us; whose
good judgment, Christian spirit, and untiring zeal, I have learned
to greatly respect. He says: “I was very much pleased to hear that
you have written to the A. M. A., requesting its permission and aid
to establish a Chinese Mission in Hong Kong. Without attempting to
add anything to what you have written, I will tell you what Ting
Ki, the most active deacon of the London Mission at Hong Kong, said
to me while I was there: that the best way to accomplish the most
good is to open a mission and a Christian Association similar to
ours here. He also said that the great need of the English language
is now felt by most of the Chinese in that city, and in order to
aid them, such schools as we have here should be established. This
is the best way to reach them, so as to interest them in the Bible,
which is our chief aim. As many of the people in that city are
laboring people, they could attend school better in the evening
than through the day. Ting Ki was very anxious to have me remain
and establish such a mission-school, and teach them the English
language. The brethren in the Oakland school all feel as I do about
this matter, and they asked me to write for them, as well as for
myself.”
I will add nothing to these expressions. I confess that as I
read them over, they ring in my ears like the Macedonian cry,
and I cannot but hope that our Association, hearing it, will
endeavor immediately to go into this modern Macedonia, “assuredly
gathering that the Lord has called us for to preach the gospel unto
them.”—Acts xvi, 10.
* * * * *
THE CHILDREN’S PAGE.
* * * * *
From a Private Letter of a Pastor’s Daughter on a Visit to
Talladega College, Alabama.
BY THE ROAD-SIDE, _Aug. 24, ’78_.
DEAR AUNTIE: Where do you think I am? This morning, Miss L.
(the matron of the college) and Mr. W. (one of the teachers)
and I started out, with horse and open buggy, for Anniston, a
little town twenty-six miles away. We got up early, and ate
our breakfast before the rest, then put the three satchels and
water-proof, shawl, two umbrellas, two blankets and pail of oats
and lunch-basket in the bottom and back of the buggy. Then we
three piled in, stopping in the village just long enough to get
some lemons. We had a lovely ride—part of the way through the
woods—catching glimpses of the mountains in the distance, all along.
Perhaps you know that Alabama abounds in springs; so, whenever we
go out for a drive or a picnic, we always aim for a spring—taking
a gourd with us for a cup. We learned at a little town just below
here that there was a fine spring a little farther on; and here
we are now right in the woods. I am writing on a _Sabbath-school
Teacher_, which doesn’t take the place of a desk very well. We
have eaten our dinner and washed the dishes, and have been reading
aloud. We are now just ready to pick up the blankets and things,
and start again, for we have eleven miles yet to go. So, bye-bye,
till the next stopping-place.
ANNISTON, ALA., _Sunday_.
I am going to write part of my letter Sunday, you see. I didn’t
tell you what we came here for, did I? Well, many of the scholars
at the college go out to teach in the summer, and sometimes the
teachers who are staying there through vacation go off to see their
old scholars, and encourage them in their Sunday-schools. They
do a great deal of good in this way. I have visited two of these
mission-schools; and this time we came to see Mr. M., one of the
theological students who has just been ordained here at Anniston.
We found him and his wife living in a neatly-painted house, close
by his little church. It did me so much good to go into his home
and see what it was. Not much like most of the colored people’s
houses—log-huts, dirty, low, and only one room, with so few
comforts. This was a house of two rooms—the front room carpeted
neatly; a nice bureau and bed in the room; a little table with
books on it (one of which was a copy of Shakspeare!) In one corner
of the room was his writing desk, with library over it—and a very
good library it was; books on Isaiah and Psalms; Gospels and
Epistles; several, or rather all of Barnes’ Notes; a book on Moral
Philosophy, etc. I suppose that doesn’t sound like much of anything
to you; but when you know how many of these people live, and how
ignorant they are, it seems so much. There were pictures on the
wall, a clock on the mantel, shades and curtains at the windows,
etc. The church has a good bell, and is to be painted very soon.
We attended Sunday-school this morning. Mr. M. has a little
blackboard, a review chart, question-books, Gospel-hymns, and all
such things. It did seem, this morning, when I was there, that
the colored people were advancing some. I am really interested in
them, Aunt Sarah. Have you heard of _my_ little Sabbath-school? May
H., a girl a little older than myself, and three of the students
(girls), and a driver, start at half-past two o’clock every Sunday
afternoon, in a mule-wagon. The school is held in a Mr. Allen’s
house—colored—(not the house, but the man, you know). We have to go
jolting over the roughest kind of a road to get there, crossing the
railroad track twice. When we reach the place, we crawl through the
fence and enter the little house. We find the children seated on
benches made of rough boards. May and I take our places in chairs
at the head of the school. Sometimes we have over forty children.
We open the school by singing some of the Gospel-hymns, then
follows the prayer; after talking a minute or two to the scholars,
the teachers take their classes and benches out of doors, and teach
right among the bee-hives and hollyhocks!