SS SPANISH NEIGHBOURS 
 
 toa JULIA K JOHNSTON 
 
Huntington Free Library 
 
 Native American 
 Collection 
 
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 CORNELL UNIVERSITY 
 LIBRARY 
 
i 
 
 CORNELL UNIVERSITY UBRARY 
 
 3 1924 100 742 802 
 
M ^ Cornell University 
 VM Library 
 
 The original of tliis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924100742802 
 
Home Mission Study Course 
 llnter-denominational'] 
 
 Indian and Spanish 
 Neighbours 
 
 BY 
 JULIA H. JOHNSTON 
 
 " WAo Is My Neighbour f " 
 
 New York Chicago Toronto 
 
 Fleming H. Revell Company 
 
 London and Edinburgh 
 
Copyright, 1905, by 
 FLEMING H. REVELL COMPANY 
 
 New York: 158 Fifth Avenue 
 Chicago: 80 Wabash Avenue 
 Toronto: 27 Richmond Street, W. 
 London: 21 Paternoster Square 
 Edinburgh: 100 Princes Street 
 
What the campaign in Pennsylvania was to the Civil 
 War, what the battle of Gettysburg was to that cam- 
 paign, what the fight on Cemetery Hill was to that battle, 
 such is the present opportunity to the Christian civiliza- 
 tion of this country. Whatever can be done must be 
 done with speed. The building of great states depends 
 on one decade. The nationalizing of alien races must be 
 the work of a period which, in a nation's life, is but an 
 hour. The elements we work upon and those we must 
 work with, are fast precipitating themselves in fixed in- 
 stitutions and consolidated character. Nothing will await 
 our convenience. Nothing is tolerant of a somnolent 
 enterprise. Immeasurable opportunities surround and 
 overshadow us. Such, as I read it, is the central fact in 
 the philosophy of American Home Missions. 
 
 — Professor Austin Phelps. 
 
 Our plea is not America for America's sake, but 
 America for the world's sake. For, if this generation is 
 faithful to its trust, America is to become God's right 
 arm in His battle with the world's ignorance, and oppres- 
 sion and sin. 
 
 — Dr. Josiah Strong. 
 
CONTENTS 
 
 North American Indians 
 
 I. The Red Man's Burden . . . .13 
 
 Origin — Tribes — Characteristics — Environ- 
 ment — Language — Religion — Indian Wrongs 
 — Indian Rights — Progress in Legislation 
 and Administration — Fagots of Facts. 
 
 II. The Educational Problem ... 43 
 
 Abilities — Disabilities — Possibilities — Gov- 
 ernment Schools — Boarding-Schools — Native 
 Schools — Mission-Schools — Side Lights. 
 
 III. The Mission Field — Seed-Sowing and 
 
 Sheaves ...... 61 
 
 At the Outset — The Obligation — Organiza- 
 tion — Obstacles — Openings — Ingatherings — 
 Gleanings. 
 
 The Spanish-Speaking People 
 
 IV. Earlier and Later Days ... 97 
 
 New Mexico — Missionary Work — Arizona — 
 California — Mexican Notes. 
 
 V. Cuba — Previous and Present Conditions, 117 
 
 Medical Work — School Work — Evangelistic 
 Work — Signs of the Times. 
 
 VI. Porto Rico — Yesterday and To-day . 133 
 
 Distinctive Needs — Efforts — Results — The 
 Land to be Possessed — Glimpses, 
 
 7 
 
8 Contents 
 
 VII. Work of Woman's Home Missionary So- 
 cieties . . . . . '157 
 Baptist — Congregational — Cumberland Pres- 
 byterian — Methodist Episcopal — Methodist 
 Episcopal Church South — Presbyterian — 
 Protestant Episcopal — Reformed Church in 
 America. 
 
 In Conclusion . . . . .187 
 
 Collateral Reading . . . .193 
 
From the Editorial Committee 
 
 It is the purpose of the Inter-denominational Com- 
 mittee for the Home Mission Study Course to present 
 through its annual publications every phase of mission 
 work being done in the United States and its dependencies 
 by the Home Mission Societies of the different denomina- 
 tions. Those taking the course will thus gain year after 
 year an ever-widening view of our country's needs and 
 the responsibility resting upon the church of Christ. 
 
 The undertaking is large, and as the books are limited 
 in price, and, therefore, in size, it will of necessity require 
 several volumes to complete it. Continuity and prdj)er 
 classification require such a division of subjects as will pre- 
 serve the unities through the entire series. In following 
 this plan it may occur that one volume of the series will 
 deal only in part, possibly not at all, with the fields or phases 
 of work of a particular society, while another volume may 
 deal exclusively with such work. Let no one, therefore, 
 who has entered upon the study course feel a lack of in- 
 terest in any book because the broad range of the study 
 may require that year the presentation of other fields than 
 those in which she is especially interested — these will be 
 considered in turn. 
 
 As each division of an army has its own place in the 
 march or the battle, so the different Christian denomina- 
 tions have been led of God into various fields of activity 
 — seeking each in its own place to advance the Kingdom 
 of our Lord. There are " diversities of operations but it 
 is the same God which worketh all in all." We are 
 " the body of Christ," and if one member is successful 
 it is cause of rejoicing to all; if one member suffer failure, 
 all suffer with it. Therefore this community of life and 
 spirit should give an interest in all work done for Christ, 
 no matter by whose hands it is wrought. 
 
 The committee has been greatly encouraged by the 
 reception accorded to the first two books of the series and 
 asks for this book, " as one that is worthy," the same 
 kind consideration from home mission workers and the 
 general public. 
 
THE MIDNIGHT KNOCK 
 
 'Tis night, and the silent city sleeps, 
 While only Sorrow its vigil keeps, 
 When lo, a knock at the close-shut door, 
 And a troubled voice doth in haste implore : 
 " Give me now three loaves for a pilgrim guest, 
 Oh, rise, and give me at my request." 
 But the answer comes from a voice within, 
 " I cannot rise for your noise and din. 
 My children are with me, here in bed, 
 And I cannot give you the loaves of bread." 
 Still knocking, knocking, the neighbour stands, 
 With pleading tones and with empty hands. 
 
 Ah yes, it is well, through the hours of night 
 
 To keep the children from harm and fright. 
 
 It is well to slumber, but not to rest 
 
 When the neighbour comes on such urgent quest. 
 
 It is naught that the household is warmed and fed 
 
 When the outside plea is for loaves of bread. 
 
 Still at our door comes the midnight knock. 
 
 No rude alarm, no unlawful shock ; 
 
 But, while we lie in our quiet bed. 
 
 Our needy neighbour is begging bread. 
 
 And the hungry pilgrims go unfed. 
 
 Shall we rise and give him without delay, 
 Or hope that, in time, he will go away ? 
 He will not depart. He will stand and plead 
 With his empty hands and his piteous need. 
 We may try to sleep — if so be we will — 
 The importunate neighbour stands there still. 
 
 O Christian householder, richly blest, 
 
 With bread and to spare in your home of rest. 
 
 Arise and minister unto him 
 
 Who stands at your door in the shadows dim 
 
 Your neighbour, whatever his garb or hue. 
 
 And the Golden Rule is the measure true. 
 
 The midnight knock is a call to serve. 
 
 Though it rouse the senses, and shock the nerve. 
 
 It is not fine raiment, nor dainty fare. 
 
 But your bread that the pleader begs to share. 
 
 Will you put your Master to open shame ? 
 
 He sent the neighbour this boon to claim. 
 
 Arise and give him, in Jesus' name. 
 
 -7- H. J. 
 lo 
 
FOREWORD 
 
 VITAL questions refuse to go unanswered. 
 Some one must make reply. " Who is 
 my neighbour ? " is one of the inquiries 
 that present insistent front. Our Lord Himself 
 has given the answer; we have only to hearken, 
 and to do as He hath said. He will show us our 
 neighbour, and how to be neighbourly. 
 
 In our relation to the Indian and Spanish- 
 speaking peoples, we have abundant light upon 
 duty and privilege. We are " worse than in- 
 fidels" if "we care not for our own," and these 
 are our own, in dose neighbourhood, "under 
 our flag." By way of distinction, we call them 
 alien races, but "The Lord hath made of one 
 blood " all of these, and there is " One God and 
 Father of all." 
 
 To promote acquaintance with our Indian and 
 Spanish neighbours, and to reveal what may and 
 must be done for them, through glimpses of 
 what has been done, these chapters have been 
 written. They are but points of departure — 
 sign-boards set up to say, "This way." They 
 are not meant to be exhaustive, but suggestive. 
 It is earnestly hoped that they may indicate and 
 direct further improving and delightful study 
 and wider research. 
 
 II 
 
1 2 Foreword 
 
 Much work has been done, but even a little 
 study will show needs immeasurably beyond our 
 own power to supply. There is always a heart- 
 break in this. But there is always the great army 
 of the uninterested to win over, and knowledge 
 can be passed on. It is better to gain half a share 
 from another than to give double share one's 
 self. The responsibility of engaging others is as 
 great as that of doing and giving one's own pro- 
 portion. One whose beautiful life was deVoted 
 to missions, but who was denied the joy of fill- 
 ing the cup according to her own intense desire, 
 sought to enlist others by presenting the need 
 and the plea for larger measure, saying, " Here I 
 bring my empty cup, praying that some one else 
 may fill it as I cannot. Who will fill my. empty 
 cup?" 
 
NORTH AMERICAN INDIANS 
 
 The Red Man's Burden 
 
INDIAN NAMES 
 
 Ye say, they all have passed away, 
 
 That noble race and brave. 
 That their light canoes have vanished 
 
 From off the crested wave ; 
 That 'mid the forests where they roam 
 
 There rings no hunter's shout; 
 But their name is on your waters. 
 
 Ye may not wash it out ! 
 
 'Tis where Ontario's billow 
 
 Like ocean's surge is curled, 
 Where strong Niagara's thunders wake 
 
 The echoes of the world ; 
 Where red Missouri bringeth 
 
 Rich tributes from the west. 
 And Rappahannock sweetly sleeps 
 
 On green Virginia's breast. 
 
 Ye say, their cone-like cabins, 
 
 That clustered o'er the vale, 
 Have fled away like withered leaves 
 
 Before the autumn gale ; 
 But their memory liveth on your hills, 
 
 Their baptism on your shore. 
 Your everlasting rivers speak 
 
 Their dialect of yore. 
 
 Old Massachusetts wears it 
 
 Within her lordly crown. 
 And broad Ohio bears it 
 
 Amid her young renown ; 
 Connecticut hath wreathed it 
 
 Where her quiet foliage waves, 
 And bold Kentucky breathes it hoarse 
 
 Through all her ancient caves. 
 
 Wachuset hides its lingering voice 
 
 Within his rocky heart, 
 And Alleghany graves its tone 
 
 Throughout his lofty chart ; 
 Monadnock on his forehead hoar 
 
 Doth seal the sacred trust ; 
 Your mountains build their monument. 
 
 Though ye destroy their dust. 
 
 — Mrs. L. H. Sigoumey, 
 
I 
 
 THE RED MAN'S BURDEN 
 
 " "W "^ THO is my neighbour ? " He is wait- 
 
 %/%/ ing for recognition within arm's 
 
 ▼ ▼ length, a space easily shortened to a 
 
 hand's-breadth, when Christ's hand upon ours 
 
 makes them neighbourly. 
 
 The Indian, our earliest neighbour, outranks us 
 all in the remoteness of an historic and mytho- 
 logic past. He is the "Native American," and to 
 him we owe not only duty, but deference, spite 
 of the greasy blankets and bedraggled feathers 
 of degenerate specimens. Where did he come 
 from, and what is he P 
 
 ORIGIN 
 
 Ethnologists have traced the ancient Americans 
 to Phoenicia, Carthage, Greece and Peru, while 
 the theory of their descent from the ten lost tribes 
 of Israel has staunch adherents. Distant kinship 
 to the Chinese and the Hindus seems to be shown 
 by the resemblance of traditions, modes of reckon- 
 ing time, and other particulars, historic and per- 
 sonal. The American stragglers are supposed to 
 have crossed to this country when solid land filled 
 the area of Bering Strait. 
 
 The name Indian is a misnomer, as everybody 
 knows. Columbus, having set out to find a pas- 
 sage to India, jumped to the conclusion that he 
 had found it, and named the aborigines accord- 
 15 
 
1 6 Indian and Spanish Neighbours 
 
 ing. We now walk decorously to a different 
 conclusion than that to which the discoverer 
 leaped, but we keep the name "Indian" never- 
 theless. 
 
 It is universally agreed that there is more uni- 
 formity as to customs and traditions among the 
 tribes of the new world than among the nations 
 of the old, but, in spite of fresh light gained 
 during the past thirty years, the curtain of mys- 
 tery shuts out the beginnings. The almost entire 
 absence of written language, the native reserve 
 and acquired reticence, baffle research and prevent 
 accurate knowledge. Part of the red man's bur- 
 den is an unknown, unimagined, untranslatable 
 past. 
 
 According to Iroquois tradition, the origin of 
 the human race is thus described : 
 
 "Once upon a time, the sky-holder resolved 
 upon the creation of a race that should surpass all 
 others in beauty, bravery and strength. So from 
 the bosom of a great island, where they had 
 previously subsisted upon moles, the sky-holder 
 brought into daylight six perfectly-mated couples, 
 who were set apart as the ancestors of the great- 
 est of all peoples." 
 
 It is easier to refuse and to refute this fable, 
 than to replace it with a more exact account of the 
 origin of the North American Indians. 
 
 TRIBES 
 
 The tribal relation is an important factor in the 
 Indian question. Many complications arise from 
 
The Red Man's Burden 17 
 
 the existence of so many divisions, witii varying 
 customs and conditions, and from ttiat tribal and 
 family loyalty which cements the relation and 
 perpetuates animosities. 
 
 Over one hundred and sixty tribes, with various 
 subdivisions, are enumerated by Mrs. Helen Hunt 
 Jackson in "A Century of Dishonour.' 
 
 " The Six Nations " of New York State and "The 
 Five Civilized Tribes" formerly of the South, 
 and now of Indian Territory, are the most famil- 
 iar groups, but the Pimas, Peorias, Navajoes 
 and Wyandots, with other names as musical, 
 and many in gutteral contrast, leap to the 
 memory. 
 
 In 1816, almost three hundred distinct tribes, 
 and one and a quarter million Indians, were found 
 in the United States. In sixty-four years, owing 
 to wars, disease, fatal "firewater," and mistaken 
 policy, there was a total loss of about 894,000. 
 The present number of Indians is roughly esti- 
 mated to be about 300,000. 
 
 "When the best thing has been said for the 
 Indian, he is to-day the last man. The immi- 
 grants landing at Ellis Island in three months 
 outnumber the entire Indian population, and four 
 times as many Porto Ricans as there are Indians 
 have come under our stars and stripes. The 
 negro question is forty times as great as the 
 Indian question. But shall the red man be for- 
 gotten ? Not if the church has a message from 
 God, for God forgets no man in His messages." 
 
 But, although a diminishing, this is not by any 
 
l8 Indian and Spanish Neighbours 
 
 means a dying race, and its importance lies far 
 outside of numerical values. 
 
 Totemism, " a symbolic system, based upon 
 the theory of animal ancestry," has been a strong 
 tie, holding tribes together, and also separating 
 them from each other, from primitive days. The 
 word was first used by an interpreter in 1792, and 
 applied to the practice among the Northwestern 
 tribes, but totemism itself has had a wide geo- 
 graphical distribution. 
 
 An Algonquin legend says, " In old times men 
 were as animals, and animals as men. We know 
 not how it was." A totem is not always visible, 
 but may exist in a sort of free-masonry, indi- 
 cating its nature. A totem pole, with its sur- 
 mounting animal, a wolf, a bear, or eagle from 
 which the family is supposed to have descended, 
 is the genealogical tree, held in highest honour. 
 " Most of the religious and civil observances of the 
 tribes are rooted in the totem, which insures 
 both asylum and hospitality, a visiting Indian 
 feeling at liberty to exact from one of his own 
 tree the last degree of entertainment, even to a 
 dance." 
 
 We need have no quarrel with these tribal and 
 family distinctions among barbaric people. "The 
 use and quest of heraldic designs is but a survival 
 of the totem stage, and the more remote and 
 apochryphal the creature, like the ideal griffin of 
 antiquity, the more unquestionable the descent. 
 The American eagle, the English lion, and the 
 Russian bear, may really be called the totems of 
 
The Red Man's Burden 19 
 
 these nations, representing their supposed char- 
 acteristics." 
 
 The outward tokens are now seldom seen 
 south of Alaska, but the thing signified may ex- 
 ist in power, without the sign, and the influence 
 has come down from far ages. 
 
 CHARACTERISTICS 
 
 Physical. A tawny skin, high cheek bones, 
 straight black hair, keen eyes, lithe figure, stolid 
 face and restrained manner, are universally asso- 
 ciated with the Indian race. It is said that the 
 Indian may be known by his walk, as he inva- 
 riably toes in. Few typical specimens of the 
 earlier red man may be seen to-day. The 
 indolence and insolence fostered by the furnish- 
 ing of supplies to "the nation's wards," and 
 the drink habit, have led to physical de- 
 generacy. 
 
 Mental. It is difficult to form a composite that 
 shall represent the average Indian ability. The 
 older people are often dull, although some show 
 great business shrewdness. The hope for the 
 coming day is in the youth. These are generally 
 bright and impressionable, "gleg at the uptake," 
 and compare favourably with their young neigh- 
 bours of lighter skins. There are frequent ex- 
 ceptions of marked ability and accomplishment. 
 As students they are especially apt in writing and 
 drawing, and do well in arithmetic. They de- 
 light in music, learn to play well upon instru- 
 ments, and sing with spirit. 
 
20 Indian and Spanish Neighbours 
 
 Prowess, craftiness, and superstition are dis- 
 tinguishing marks of Indian character. 
 
 The Cherokee Council, the law-making body of 
 the tribe, boasts men who would command respect 
 and attention anywhere. The Nez Perces have 
 shown marked capacity and ability, and other 
 tribes furnish noteworthy examples of native gifts 
 and mental possibilities. 
 
 Social. Blood relationship is held sacred. The 
 distinctive traits of family life, as well as their 
 customs and opinions, resemble those of ancient 
 Israel, and this may have suggested the theory of 
 the "lost tribes." Family affection is marked, 
 and they are gregarious, preferring to huddle to- 
 gether in groups of wigwams, rather than to 
 dwell apart upon farms. 
 
 Indian children play heartily together, choosing 
 games that represent home life, such as making 
 little encampments of tepees. Contrary to gen- 
 eral opinion, they have a keen sense of humour 
 and are often witty. The boys show more grace 
 than the girls, who are likely to acquire "the 
 squaw walk " early — alas for these burden-bearers ! 
 
 Business. Those who think of Indians only as 
 examples of utter thriftlessness, make a mistake. 
 Under existing conditions, idleness, shiftlessness 
 and improvidence are often inevitable. But the 
 Indian is capable of industry and good business 
 methods, as shown by many shining examples. 
 Those who are diligent in business, however, are 
 sometimes prevented from laying up in store, to 
 any extent, by the prevalent custom of having all 
 
The Red Man's Burden 21 
 
 things common. As soon as a man makes a lit- 
 tle headway, and seems to be prosperous, his re- 
 lations come to visit him, staying long and ex- 
 pecting much. 
 
 ENVIRONMENT 
 
 This varies, as in the case of every other class 
 under the sun. Excluding some local advance- 
 ment in civilization and Christianization, the gen- 
 eral conditions of Indian life are rude, meagre, 
 uncouth, filthy, depressing and often degrading. 
 Brought into contact with many evils upon the 
 outer fringes of civilization, but recoiling from its 
 centre, shut up to savagery in reservations, pau- 
 perized by past policy, without the incentive and 
 energy that govern true manhood, the Indian's 
 environment has not a tendency to develop the 
 best that is in him. 
 
 LANGUAGE 
 
 Indian tongues are, for the most part, exceed- 
 ingly difficult. Although musical to a degree, 
 they are gutteral, to the white man's despair. 
 The language of signs is picturesque, the various 
 signals used in peace and war being very im- 
 pressive. The communication of news is thus 
 accomplished with incredible speed, in a mys- 
 terious manner not yet fully understood by out- 
 siders. 
 
 In 1820, a Cherokee youth, Sequoyah by name, 
 invented an alphabet of eighty-six characters rep- 
 resenting as many sounds. In this written lan- 
 guage a newspaper is printed and supplied free 
 
22 Indian and Spanish Neighbours 
 
 to every family by the Cherokee nation. It is 
 said that a clever boy can learn to read in a day, 
 the mastery of the alphabet being all that is neces- 
 sary. In 1831, sixty Indian languages were re- 
 ported. Eliot's Mohican translation of the Bible 
 is a treasure-trove to philologists. 
 
 All over our land the Indian tongue has recorded 
 its silver syllables upon mountain, lake and river, 
 with the indelible stamp of melodious names, 
 
 RELIGION 
 
 Says Mr. Catlin, in "North American Indians," 
 " 1 fearlessly assert that the North American Indian 
 is everywhere in his native state, highly moral 
 and religious, endowed by his Maker with an in- 
 tuitive knowledge of some great Author of his 
 being, and of the universe. I never saw any 
 other people who spent so much of their time in 
 humbling themselves before the Great Spirit and 
 worshipping Him." This verdict was given after 
 eight years of travel among the wildest of Indian 
 tribes. 
 
 Other writers testify that the parental training 
 of children in the knowledge and rites of their re- 
 ligion is unusual and painstaking. They have a 
 firm belief in immortality and in prayers and 
 fasting. 
 
 At the age of eight a Dakota boy must observe 
 a consecration season, going alone at daybreak to 
 some hilltop, fasting all day and praying at in- 
 tervals, "O Wakondah, have pity on me and 
 make me a great man." 
 
The Red Man's Burden 
 
 23 
 
 Superstition of an extreme type has always 
 been an element in Indian worship. The tiny but 
 powerful " pukwies," creatures working untold 
 mischief, have been the bane of the forest chil- 
 dren. For fear of disturbing them they have gone 
 upon moccasin-shod feet in silence through the 
 wood. Wind and wave have been peopled with 
 presences, and in spite of the vengeful cruelty of 
 their savage nature, their forms of religion have 
 been picturesque and appealing, and their observ- 
 ances devout, it is said that no other savage race 
 could have furnished the suggestion and the basis 
 of " Hiawatha." 
 
 INDIAN WRONGS 
 
 In the old Indian burying-ground at Stock- 
 bridge, Massachusetts, stands a tall shaft upon 
 which white men long ago engraved the tribute, 
 " The Friends of Our Fathers." 
 
 Early records prove the truth of this inscription. 
 The native Americans met kindness with kindness 
 and faith with faith. But alas for the afterwards! 
 "Their story," sighs Mrs. Alden, "can be writ- 
 ten in two words : ' Driven Out,' — and ours in 
 three: ' Fair Promises Broken.' " 
 
 From time immemorial, in order to avoid com- 
 plications international and interminable, nations 
 have agreed upon three points: the Right of Dis- 
 covery, the Right of Conquest, and the Right of 
 Occupancy. 
 
 All land-titles were granted to our colonial fore- 
 fathers by the British Crown, by virtue of the 
 
24 Indian and Spanish Neighbours 
 
 Right of Discovery, subject to the aborigines' 
 Right of Occupancy. By treaty, after, the War 
 of the Revolution, Great Britain relinquished all 
 claim, and the United States then had power to 
 grant titles subject to the inherent rights of the 
 Indian occupants of the soil, vi'ith conceded power 
 to extinguish those rights either by purchase or 
 conquest. "The Right of Conquest secures a 
 title which all the courts of the conquerors can- 
 not deny, but it is gained and maintained by the 
 sword. Humanity, however, has established the 
 rule that the conquered shall not be wantonly 
 oppressed, and that their condition shall remain as 
 eligible as is compatible with the objects of the 
 conquest." So rules the Supreme Court of the 
 United States. 
 
 To yield everything to the Indians' Right of 
 Occupancy would have been to doom this fair 
 and ample land to wilderness conditions forever- 
 more, as the savages could not redeem and culti- 
 vate it. John Quincy Adams, in 1802, set forth 
 this fact with great eloquence, asking, " Have a 
 thousand leagues of coast and a boundless ocean 
 been spread in front of this land, and shall every 
 purpose of utility to which they could apply be 
 prohibited by the tenants of the woods ? Heaven 
 has not placed at such irreconcilable strife its 
 moral laws with its physical creation." 
 
 In 1876, Hon. John Eaton, carrying out the 
 idea of proportion, estimated that if the area 
 of the United States were to be apportioned 
 among the original occupants of the soil, it would 
 
The Red Man's Burden 25 
 
 give each Indian family a manor of forty-eight 
 square miles. Rhode Island, then supporting a 
 population of 345, 506 persons, would be allotted 
 to twenty-six families. 
 
 The colonies agreed in general to the obvious 
 rights of conquerors and conquered, but there 
 was some variation in the application of princi- 
 ples both of conquest and purchase, and the whole 
 question was beset with difficulties. 
 
 Much perplexity arose from indefinite boundary 
 lines, and it was almost impossible to tell where 
 the white man's land began and the Indians' left 
 off. " The twenty-four dollars which purchased 
 New York, the walking purchase with which 
 the Quakers bought Pennsylvania, and other 
 'bargains,' were considered full and honest set- 
 tlement by both parties, but the Indians often 
 thought they were entitled to live on still upon 
 the land they had sold, and endless complications 
 arose. " 
 
 Usually a conquered nation becomes a part of 
 the one that conquers and controls, but in our 
 history, such incorporation was impracticable at 
 first. When colonial yielded to federal govern- 
 ment, the great final wrong done to the Indian 
 was in making him the " ward of the nation," in 
 making treaties, upon this basis of legal fiction, 
 and in breaking these treaties as fast as they were 
 made. 
 
 Some of the wrongs which have weighted the 
 red man's burden may be thus enumerated: 
 
 Government has promised certain reservations 
 
26 Indian and Spanish Neighbours 
 
 and privileges, and then broken its solemn 
 pledges. The withholding of the purchase money 
 has impoverished many tribes. The California 
 Indian Association pleads for the rights of four- 
 teen thousand landless Indians who have never 
 received one dollar for their ownership of one 
 hundred thousand square miles of the most beau- 
 tiful country in the world. "The breaking of 
 several hundred treaties," says Mrs. Helen Hunt 
 Jackson, " has so impaired the Indian's confidence 
 that the words ' white man ' are to him synony- 
 mous with 'liar'; the result is an irreparable 
 wrong to his nature and character." 
 
 The greed, duplicity, ignorance and criminal 
 stupidity of Indian agents have escaped punish- 
 ment and borne bitter fruits. The condition of 
 the Indians has been even worse than that of 
 slaves, for they have been at the mercy of the 
 agent, who could order the guard to fire upon 
 them if he wished. 
 
 Indian lands have been unlawfully occupied by 
 white settlers, who have greedily despoiled the 
 natives. 
 
 The Indian Bureau has been a political machine; 
 and the issue of supplies to Indians has pauper- 
 ized them, and promoted idleness to an alarming 
 degree. 
 
 During this " century of dishonour " the Indian 
 has not been amenable to law, as are others, nor 
 has he had its protection. He has been "the 
 only human being within our territory who has 
 had no individual right and title to the soil." 
 
The Red Man's Burden 27 
 
 " The whole system of reservations, "says Dr. C. L. 
 Thompson, "is simply affording 'pens' where 
 about three hundred thousand natives of America 
 have been provided with perpetual savagery." 
 Says Dr. Edward Everett Hale, "Suppose foreign- 
 ers had been shut within reservations until they 
 Americanized themselves, how long would it 
 take ? " 
 
 The Indian wars make an appalling record. 
 Massacres have been so frequent that it is said 
 there is not a space of one hundred miles between 
 our two oceans that has not been drenched with 
 blood. Many of the outbreaks have been caused 
 by distrust and bad faith, as when the Sioux took 
 the war path, in 1862, and fell upon the defense- 
 less settlers near Mankato, Minn. They were 
 starving, and were denied promised annuities. 
 Two thousand of these Indians were taken pris- 
 oners, and four hundred condemned to death, of 
 whom all but thirty-eight were pardoned by 
 President Lincoln. This war of subjection cost 
 our government $40,000,000. It was caused 
 largely by injustice and broken promises. 
 
 The removal of the Five Civilized Tribes — Cher- 
 okees, Choctaws, Creeks, Chickasaws and Semi- 
 noles — seventy years ago, from Georgia and 
 vicinity to Indian Territory, is a story of wrong 
 written in letters of fire. They went under pite- 
 ous protest, weeping as they journeyed, and 
 dropping into roadside graves in appalling num- 
 bers. Still later, the provisions of the treaty with 
 them were broken, especially that regarding the 
 
28 Indian and Spanish Neighbours 
 
 exclusion of whites. The herdsmen of Texas, 
 and the employees upon the railroad cutting across 
 the territory, were tempted to take possession of 
 the fertile tracts, and finally three hundred thou- 
 sand white men, with varying excuses, became 
 residents of the territory. 
 
 The Pima Indians have perhaps been most 
 deeply wronged by greed and ingratitude. 
 These Arizona red men were among the most 
 industrious and peaceable of the race, a self- 
 supporting, agricultural people, their fertile 
 farms watered by the Gila River. They loyally 
 supported the government and protected white 
 settlers, during the war with Geronimo, render- 
 ing Invaluable service and saving millions of dol- 
 lars for the United States treasury. Some years 
 ago white settlers (colonies of Mormons) began 
 to divert the waters of the river, finally turning 
 the fruitful fields into arid wastes. From self- 
 support the Plmas have been reduced almost to 
 vagabonds, subsisting upon government rations, 
 but chafing under the bonds of such beggary. 
 
 Government has often attempted relief, but 
 red tape has strangled the measures. President 
 Roosevelt has appointed a commission whose 
 report may become action in the not-distant fu- 
 ture. Pumping stations in the desert may again 
 insure self-support, but the stolen waters still 
 flood the farms of the river thieves. 
 
 The piteous tale of the Mission Indians, of 
 California, has another heartbreak in it. This 
 term dates back over a hundred years, to the 
 
The Red Man's Burden 29 
 
 time of the Franciscan Fathers who gathered the 
 Indians in their missions. The descendants of 
 these natives are still known by the old, distinc- 
 tive name. 
 
 In 1830 there were from twenty to thirty thou- 
 sand of these, gathered in twenty-one missions, 
 and living industrious and comfortable lives. 
 The Mexican government, then having jurisdic- 
 tion, planned a humane policy, but it failed in 
 administration through greed and fraud. Dis- 
 possessed of their rich acres, the Indians were a 
 demoralized and drunken people when they 
 came as a legacy to our government on its 
 taking possession of California. Their injuries, 
 instead of being redressed, accumulated, and 
 now there is but a remnant left to receive pos- 
 sible atonement for continued wrongs. 
 
 According to a report made by Hon. B. D. 
 Wilson, of Los Angeles, these Indians were 
 treated, at the time they came under our flag, 
 with a severity which outraged their keen sense 
 of justice. " The Indian," he says, " cannot see 
 why he is sold out to service for an indefinite 
 period for intemperance (as is the case after 
 imprisoning the intoxicated natives) while the 
 white man goes unpunished for the same thing, 
 and the very best and richest, to his eye, are 
 such as tempt him to drink, and sometimes pay 
 him for his labour in no other way." " Woe unto 
 him by whom offenses come," but, alas! the 
 curse does not deliver from woe those who are 
 "offended." 
 
30 Indian and Spanish Neighbours 
 
 Of all unspeakable outrages upon Indians, the 
 white man's saloon is one that rouses in true 
 hearts the pulse-beats of pity and of fiery indig- 
 nation. 
 
 Why do such blots of dishonour and broken 
 faith, and the blood-drops of a wronged and 
 hunted race, darken the pages of a by-gone 
 century's story ? Because of indifference, rather 
 than of intention. "I don't care "is called the 
 cruelest phrase in the English language. Until 
 the dominant people do care and clamour, how 
 can we expect atonement or reform ? 
 
 In 1862, Bishop Whipple, of Minnesota, went 
 to Washington to lay before the authorities the 
 causes of the Indian massacre which had deso- 
 lated the state. After his vain pleading for re- 
 dress, Secretary Stanton said to a friend, "What 
 does the Bishop want ? If he came here to tell us 
 that our Indian system is a sink of iniquity, tell 
 him we all know it. Tell him the United States 
 never cures a wrong until the people demand it; 
 and when the hearts of the people are reached, 
 the Indian will be saved." 
 
 It is strange, yet true, that tragic fact often 
 makes less impression than pathetic fiction. 
 The story of the cruel murder of a demented 
 Mission Indian, actually shot because he had un- 
 wittingly exchanged horses with a ranchman, 
 seems commonplace. It is thrilling when it is 
 Alessandro who is killed in his mountain home, 
 and the beautiful Ramona with her baby runs 
 frantically to the village, with the tale of horror. 
 
The Red Man's Burden 31 
 
 Honour to the woman-heart of the writer of 
 "A Century of Dishonour, " who, finding the 
 true tale received as a freak of feminine fancy, 
 wrote Ramona, " racked as in a struggle with an 
 outside power," and roused indifferent souls to 
 quick response. 
 
 Whose was the right and the wrong ? 
 Sing it, O funeral song, 
 
 With a voice that is fiill of tears. 
 And say that our broken faith 
 Wrought all this ruin and scathe, 
 
 In the Year of a Hundred Years. 
 
 — Longfellow. 
 
 INDIAN RIGHTS 
 
 Indian Rights Associations have multiplied 
 throughout our land. The red man's rights, 
 inherent, legal and moral, are recognized as 
 never before. The growth in public opinion 
 has been marvellous. What are these rights ? 
 
 Justice, legal protection and appeal, individual 
 title to land, security in person and property 
 against lawless white men, payment of the pur- 
 chase-price of land surrendered by him, and, 
 according to the Declaration of Independence, 
 " Life, liberty, and the pursuit of happiness." 
 
 Says Dr. Lyman Abbott, "No treaty can give 
 the right to hold land in unproductive idleness. 
 No nation can consecrate territory to ignorance 
 and vice. The remedy is to abolish reservations 
 and treat the Indian not as a red man but as a 
 man. Let him manage his own affairs and take 
 
32 Indian and Spanish Neighbours 
 
 his chances. His relation to government should 
 be the same as that of any other man. Any 
 other theory than that of local self-government 
 is unworkable. When a boy can learn to skate 
 without going near the ice, then can an Indian 
 learn to live without living." 
 
 The Lake Mohonk Conference suggests that 
 the right of citizenship be conferred upon the 
 Indian only so soon as he is fitted for it, and this 
 commends itself to all right-minded people. 
 "Since the Indian has refused to fade out," says 
 a recent magazine writer, " there is but one alter- 
 native—to make a citizen of him, or fit him for 
 it. The possibility and opportunity of self-sup- 
 port inspires hope and manhood in the Indian's 
 breast, but eternal vigilance is the price of Indian 
 rights as well as of white men's liberty." 
 
 A leaflet now in print makes the Indian pa- 
 poose, strapped upon his mother's back, facing 
 the road she leaves behind her, a pathetic type of 
 the red race to-day, "looking backward," with 
 no glimpse along the opening way. The Indian 
 has a divinely-given right to the forward-look, the 
 upward-look, and, please God, he shall face a 
 different future soon, for the things concerning 
 him are at their turn. 
 
 PROGRESS IN LEGISLATION AND ADMINISTRA- 
 TION 
 
 Public opinion, at last aroused, sympathetic, 
 and clamorous, has prevailed. Who shall say 
 how much the work of the missionaries has had 
 
The Red Man's Burden 33 
 
 to do with this ? Government, which is " of the 
 people, by the people and for the people," has 
 wrestled with the Indian problem to better pur- 
 pose than before, and better policy and adminis- 
 tration, born of necessity, indeed, have obtained 
 almost everywhere. Rev. Edgerton Young, of 
 the well-known Canada Mission, pays this trib- 
 ute: 
 
 "By right-thinking people. General Grant de- 
 serves ever to be held in kindly remembrance for 
 his ' peace policy.' When so-called friends urged 
 him to alter it, his reply was characteristic of the 
 man and worthy to be remembered: 'If the 
 present policy towards the Indians can be im- 
 proved in any way, I will always be ready to re- 
 ceive suggestions upon the subject. I do not 
 believe our Creator ever placed different races 
 upon this earth with a view to having the 
 stronger exert all his energies in the extermina- 
 tion of the weaker. If any change takes place in 
 the Indian policy of the government while I hold 
 my present office, it will be on the humanitarian 
 side of the question.' " 
 
 What is known as the Dawes Commission, 
 from the name of its chairman, Hon. Henry L. 
 Dawes, marks the present highwater mark of 
 legislative progress. The immediate cause of the 
 appointment of this commission was the menace 
 to the public peace in the condition of affairs in 
 Indian Territory, where not only were the In- 
 dians without legal status and protection, but 
 white refugees from justice could not be followed 
 
34 Indian and Spanish Neighbours 
 
 by warrants of arrest, and no provision was made 
 for extradition. 
 
 The principal changes wrought by the Dawes 
 Commission are the allotment of lands in sever- 
 alty (one hundred and sixty acres, homestead, 
 and inalienable for twenty-five years), the substi- 
 tution of United States courts and laws for those 
 existent, and the federal control of schools. It 
 ceases to exist in March, 1906, the date set for 
 the extinction of tribal relations among the In- 
 dians. The consent of the Indians to this ex- 
 tinction, an indispensable factor, has been some- 
 what difficult to obtain. 
 
 To the astonishment of the commission, many 
 people apparently white became suddenly anxious 
 to prove their Indian blood upon the proposal to 
 allot the valuable land. At the close of 1904, 
 four hundred and eighty-four allotments had 
 been approved and seven hundred and ninety-six 
 "patents" delivered to Indians. It has been 
 found that the Indians thus allotted lands must 
 also be protected against wily speculators and 
 against their own habits of idleness which tempt 
 them to lease the land, or to sell it and live riot- 
 ously for a season upon the proceeds. 
 
 Large sums of money have been appropriated 
 for the irrigation of Indian lands, and a beginning 
 has been made in relieving the distress of the 
 Pimas. The chairman of the commission reports 
 progress to the full extent that could be expected, 
 and prophesies advance in the future and peace 
 among all, adding, "Geronimo himself has be- 
 
The Red Man's Burden 35 
 
 come a teacher of peace." The present trend of 
 government treatment of the red race is towards 
 the recognition of the individual, the reduction of 
 the number receiving rations, and the payment of 
 cash, in discreet amounts, for surrendered lands. 
 
 "Among the five civilized tribes, thirty-two 
 towns have been surveyed and platted during the 
 year," says the report for 1904, " and the issuance 
 of bonds for water works by eight, has been 
 approved." 
 
 The government recognition that the rights of 
 the Pueblo Indians in New Mexico are absolute, 
 has been maintained, and recommendations in 
 their behalf, looking towards betterment of con- 
 dition, have been submitted. 
 
 These tokens of successful advance quicken 
 thanksgiving, and stimulate to new endeavour. 
 According to Henry Ward Beecher, "Laws and 
 institutions are constantly tending to gravitate. 
 Like clocks, they must be occasionally cleaned, 
 wound up, and set to true time." 
 
 Let us give thanks that our government seems 
 now ready to wind the clocks. But between the 
 hour-bells of the legal time-piece, who will be 
 neighbour to the red man, with his burden? 
 Love's minute-hand will mark the moment. 
 
 FAGOTS OF FACTS 
 
 "As long ago as 1724, Father Gamier, who lived for sixty 
 
 years among the Indians, thus described them : ' They are 
 
 possessed of sound judgment, lively imagination and wonderful 
 
 memory. They are high-minded and proud, with courage, in- 
 
36 Indian and Spanish Neighbours 
 
 trepid valour, heroic constancy, and a composure which would 
 exceed our patience. Towards strangers they exercise a 
 hospitality which might put Europeans to the blush.' " 
 
 A French missionary wrote : " I admit that their habits and 
 customs are barbarous in a thousand ways, but after all, in mat- 
 ters which they consider wrong, we see less criminality than in 
 France, though here the only punishment of crime is the shame 
 of having committed it." 
 
 Evidence that the Indians were not without religion goes 
 back as far as 1587. Thomas Hariot, an employee of Sir Walter 
 Raleigh, writes of the Virginia Indians : " Theye beleeve that 
 there are many gods, which theye call Mantaoc, but of different 
 sorts and degrees ; one onley chief, and Great God, which hath 
 been from all eternitie." 
 
 " In general," says another writer, " a day seldom passes 
 with an elderly Indian, or others esteemed wise and good, in 
 which a blessing is not asked, or thanks returned to the Giver 
 of life, sometimes audibly, but more generally in the devotional 
 language of the heart." 
 
 " Gen. H. Sibley once said to Bishop Whipple, that for 
 thirty years it had been the uniform boast of the Sioux, that 
 they had never taken the life of a white man." 
 
 The industrial ability and diligence of the Indian is illus- 
 trated among the sorely-tried Mission Indians of Warner's 
 Ranch, eighty miles inland from San Diego, where covetous 
 white men have decreed that they shall be evicted from the 
 well-watered lands affording self-support. The government 
 gives these Indians nothing but the support of the school. The 
 women are expert in the making of baskets, some of these 
 bringing thirty dollars apiece. " During a period of fourteen 
 months, Mrs. Rabbitt, the school-teacher, a woman of rare abil- 
 
The Red Man's Burden 37 
 
 ity and devotion to her charges, has disposed of eighteen hun- 
 dred dollars' worth of cocoa mats alone. Nearly all the men 
 own separate fields and raise more than enough for their own 
 tables." 
 
 " It is a religion to make a Navajo blanket. A blanket is all 
 a prayer, a. human document, a biography bright with the joy 
 tints of canary yellow, dark with the olive green of pain. One 
 is strangely moved to both laughter and tears by its exquisitely 
 variant colours, each expressing an emotion, by its warmth of 
 blended fibers, each throbbing to a note of triumph or of woe." 
 
 Sitting Bull, the Sioux chief, replying to the commission sent 
 to treat with him in Canada, said, " For sixty-four years you 
 have kept me and my people and have treated us bad. I did 
 not give you the country, but you followed me from one place 
 to another, so I had to leave and come here. This house is a 
 medicine house. I intend to stay here. That is enough, so no 
 more. The part of the country you gave me, you ran me out 
 of. I wish you to go back and to take it easy, going back." 
 
 The Apaches were frequently upon the war-path, the last 
 time being in 1885-6. The final surrender was to General 
 Miles, the lamented General Lawton playing an important part 
 in the campaign. " One hardly knows which to admire more, 
 the wonderful endurance of the American soldiers, or the 
 craftiness and generalship of those few warriors, under Geron- 
 imo and others, beating a retreat to far-away mountains in 
 Mexico, carrying with them wives, children, and means of sus- 
 tenance." 
 
 Our treatment of the Indians in times of peace has been as 
 little complimentary to us as our treatment of them in war. 
 The supreme folly of much of our military conduct in dealing 
 with them is symbolized by the summary of General Grant, of 
 
38 Indian and Spanish Neighbours 
 
 one of our Indian campaigns : " We spent six millions of dol- 
 lars and killed six Indians." In too many instances the gospel 
 of bullets has been preached more loudly than the Gospel of 
 Love.— 7. T. Gracey. 
 
 "The Osages are the richest people per capita, on earth, 
 possessing {15,000 each. Government holds their lands, re- 
 ceives the money from rents, and gives them certain amounts 
 annually. As a rule, these Indians are not producers." 
 
 The Chilocco Indian Training-School in Oklahoma has over 
 eight hundred pupils, representing all the tribes in Oklahoma 
 and Indian Territory. It has its own water works, electric light 
 plant and other modern improvements, and is maintained at a 
 cost of ;?6o,ooo a year. It is said that the equipment is equal 
 to that of the Carlisle school. 
 
 Students of the Training-Schools returning to the old camps 
 are often forced to meet almost intolerable ridicule. Their citi- 
 zen's dress and acquired English are laughed at by the young 
 squaws, and sometimes the blanket is resumed in consequence. 
 It is a hard test, and thoughtful persons deprecate the return 
 of the students to their homes. They should not, however, be 
 cut oif from all family intercourse, else how shall the camps be 
 brought in contact with a Christian civilization ? It is a dif- 
 ficult problem, but " Wisdom is profitable to direct." 
 
 On the reservations, children must now go to the public 
 schools at the age of six. In some cases rations are withheld 
 if this regulation is disregarded. 
 
 A letter from a minister having official connection with a 
 Home Mission Board, states that in Oklahoma young chil- 
 dren are not taken from their parents without due consent, but 
 
The Red Man's Burden 
 
 39 
 
 that the children in camp are often ill-clothed, ill-fed, and cov- 
 ered with sores, and it is a mercy to them to put them in 
 schools where they will be better cared for and taught. 
 
 Incidents of different kinds come from different parts of the 
 country, and abuses in one place do not exist in another. The 
 tolerant spirit will take all phases and all reports into considera- 
 tion in forming a general opinion. 
 
 Some well-meant efforts to civilize the Indians have proved 
 futile in an astonishing manner. Some time ago, we are cred- 
 ibly informed, our paternal government sent a quantity of cook- 
 stoves down into the Indian country, but neglected to provide 
 any means of teaching the squaws their use. The native cooks 
 built fires in the ovens; the stoves smoked, and were sum- 
 marily thrown out of tepee or cabin, " and that was the last of 
 modern cooking in those camps." 
 
 A MESSAGE FROM THE WORD 
 
 To Open Their Eyes 
 
 Who has blinded? (The god of this world) 2 Cor. 4 : 4. 
 
 The Message (Say ye . . .) Isaiah 35 : 4. 
 
 Then (Result) Isaiah 35 : 5, 6. 
 
 Who opens the eyes ? (One who can) Isaiah 42 : 6, 7. 
 
 Through what? (Tender mercy) Luke 1:78, 79. 
 Who is Light for open 
 
 eyes? (Jesus) John 8: 12. 
 
 What follows ? (Enlightenment) Ephesians i : 18. 
 
 What then ? (Children of the day) I Thess. 5 : 5. 
 The mission of those 
 
 with open eyes. (To open eyes) Acts 26 : 18. 
 
 Paul's example. (Not disobedient) Acts 26 : 19. 
 
 Prayer for ourselves; (for opened eyes) Psalm 119 : 18. 
 
 Prayer for others. (Lord, open the eyes of these that they 
 may see) 2 Kings 6 : 20, 
 
40 Indian and Spanish Neighbours 
 
 MEMORY GEMS 
 To be given out beforehand, memorized, and repeated in 
 closing the Bible Reading. 
 
 Life, like a fountain rich and free 
 
 Springs from the presence of my Lord ; 
 
 And in Thy light our souls shall see 
 The glories promised in Thy Word. 
 
 — Isaac Watts. 
 
 O Christ, the Eternal Light 
 
 Of every sun and sphere ! 
 Illumine Thou our mortal night 
 
 And keep our spirits clear. 
 
 —S. W. Duffield, tr. 
 
 By the thorn-road, and no other. 
 
 Is the mount of vision won ; 
 Tread it without shrinking, brother, 
 
 Jesus trod it ; press thou on. 
 
 — Samuel Johnson. 
 
 Open our eyes Thy love to see. 
 Then send us on Thine errands sweet. 
 
 Blind eyes to open, souls to free — 
 Lord, may we haste, with willing feet 
 
 MEMORY TEST 
 
 1. Give different theories of Indian origin. Which is gen- 
 erally accepted ? What difficulties are in the way of settling 
 the matter ? 
 
 2. What part has the tribal relation in the Indian problem ? 
 Give approximate figures of population, and compare with 
 those of immigrants. 
 
 3. Describe totemism, its significance and influence. 
 
 4. Give briefly, the physical, mental, social and business 
 characteristics of the native Americans. 
 
The Red Man's Burden 41 
 
 5. Give account of Sequoyah and describe Indian lan- 
 guages. 
 
 6. Is the Indian race naturally religious ? Illustrate. 
 
 7. Give the Indians' story in tviro words, and ours in three ; 
 give the early, universal rulings regarding rights of discovery, 
 conquest, and occupancy. 
 
 8. Mention some of the wrongs against the Indian, and 
 describe the defects, and dire effects of the reservation system. 
 
 9. Give the story of the Pimas and of the Mission Indians. 
 How have white men encroached upon their rights ? 
 
 10. What are the rights of the Indians ? Do they differ 
 from those of others, and if so, how ? Show how moral stand- 
 ards limit the legal. 
 
 11. What progress has been made in legislation and what 
 has effected the change ? 
 
 12. Give the occasion, date, scope and work of the Dawes 
 Commission. 
 
 1 3. Give individual opinion as to what is most bitter in the 
 red man's burden. 
 
THE EDUCATIONAL PROBLEM 
 
REMOVE THE SEAL 
 
 Remove the seal from thy compassion's spring 
 And let the water for the pilgrims flow — 
 Of the world's waste, the sons of want and woe 1 
 
 Though their exhausted frames affliction wring, 
 
 And hunger, nakedness, the sting 
 
 Of sharp disease and bitter bonds they know. 
 Yet they are " brethren " — H i to call them so 
 
 Vouchsafes — the brethren of thy Lord and King. 
 
 A day will come when thou, before His throne, 
 Those sons of woe with lively thoughts must see 
 
 Of joy or anguish. Then shall far be shown 
 The alms in secret done : and publicly 
 
 A voice proclaim, " Each act of mercy done 
 To these. My brethren, has been done for Me." 
 
 — Bishop Richard Mant. 
 
II 
 
 THE EDUCATIONAL PROBLEM 
 
 FOR the building of true character, "other 
 foundation can no man lay than that is 
 laid, which is Jesus Christ." But educa- 
 tion is a strong bulwark, an essential fortification, 
 to be reared upon this "tried stone, and chief 
 cornerstone." This fact is patent; how to ac- 
 complish the end is the problem. 
 
 ABILITIES 
 
 In the matter of Indian education, the question 
 of native ability is a primary consideration. What 
 material does the .race furnish, after these de- 
 structive years ? The Indian of romance and an- 
 cient song is not the pupil in the school to-day. 
 
 Says the Rev. Dwight M. Pratt, D. D., "We 
 are apt to underestimate the capacity of the non- 
 Christian races. It has taken the Christian Church 
 a long time to outgrow its unbelief." 
 
 Now and then an Indian of such native ability is 
 discovered as to prove that even without advan- 
 tages of secular education, a devout spirit may 
 accomplish much. David Many Bulls, a Dakota 
 Indian of Standing Rock Reservation, a helper un- 
 der The American Missionary Association, was 
 called one of the very best the society had ever 
 had, and yet he never went to school a day in his 
 life. 
 
 45 
 
46 Indian and Spanish Neighbours 
 
 Professor M'CIatchie, of Government Experi- 
 ment Station, writing from observation of the 
 Pimas, Papagoes, Apaches, and other tribes, re- 
 marks, "The Indian race is intermediate between 
 the white and African race. He is not only 
 superior intellectually to the African, but his dis- 
 position and mode of life make him more inde- 
 pendent." 
 
 Prof. George Blount, of Phoenix High School, 
 writes, "All honour to the first missionaries 
 to the Indians, through whom we have dis- 
 covered that the Indian is a human being, like 
 ourselves in every endowment. He has all the 
 intellectual powers of the white man, with a 
 moral nature identical with ours and a soul that 
 must live through eternity. Education is devel- 
 opment only— teachers create nothing. It is, 
 then, a matter of great encouragement to know 
 that in the Indian boy and girl are all the latent 
 powers that we find in the white child, and that 
 these powers respond to stimulation and grow 
 precisely the same in both cases. Be encouraged, 
 fellow-teachers. You work upon no mean ma- 
 terial, and you labour for eternity." 
 
 The Indian's memory is exceedingly retentive, 
 and his logical powers are in frequent evidence. 
 Suppose he is stolid, he is also solid, and there is 
 something to work upon. The native aptitude 
 for industrial education is especially noteworthy. 
 "It is safer to leave them alone with their work 
 than to leave white boys." 
 
 One who has made a special study, under gov- 
 
The Educational Problem 47 
 
 ernment auspices, of Indian ability, says that 
 tlie Indian, being " too independent by nature 
 for menial service, disliking to work for white 
 men, longing for companionship of his own peo- 
 ple," is especially adapted to farm life upon his 
 own allotted land; and "agriculture should have 
 first place" in his training. 
 
 DISABILITIES 
 
 These, of course, are physical, mental and 
 moral, and lie upon the surface for every observant 
 eye to see. The deadening effect of superstition, 
 of injustice, of withheld opportunity, of antag- 
 onism to the dominant race, the degrading influ- 
 ence of drunkenness and other vices, the wild 
 and wandering life of past generations, all mili- 
 tate against regular habits of study, concentrated 
 thought, and appreciation of education's charm 
 and value. 
 
 These disabilities vary everywhere, as do the 
 positive mental endowments of our red neigh- 
 bours. 
 
 POSSIBILITIES 
 
 Again and again in different Indian tongues is 
 the assertion repeated, "We not want to be 
 white men; we want to be Indians." 
 
 But the possibilities of the red race, as such, 
 are full of promise and power. "The good In- 
 dian," says John Willis Baer, " is not a dead In- 
 dian but a live Indian, aflame with the spirit of 
 Christ. He is a new creature." When Christian 
 education has wrought its work upon the rising 
 
48 Indian and Spanish Neighbours 
 
 and the coming generations, who can measure 
 the advance ? 
 
 So far as the secular education of government 
 schools is concerned, the opportunities are in- 
 creasingly ample, and the Indians themselves, 
 when they come into their own, will be abun- 
 dantly able to make desirable opportunities pos- 
 sible. It is asserted that the Indians now have in 
 the vaults of the United States treasury about 
 $240,000,000; if this were bestowed upon them 
 as a separate nation, they would constitute, per 
 capita, the wealthiest people upon the face of the 
 earth. 
 
 The possibilities may be thus summed up: 
 Enlightenment, citizenship, self-support, useful- 
 ness, through the proper solution of the educa- 
 tional problem, with Christianization as the ulti- 
 mate aim. The Indian cannot remain a roving 
 barbarian, antagonizing American civilization. 
 The latter type must prevail, and will. Even 
 Geronimo, the Apache chief, confesses, "The 
 day of the Indian as an Indian is past. He must 
 fall into the lines of the life of the pale face and 
 adopt his civilization." 
 
 "In some districts of Dakota," writes Dr. 
 George Lawrence Spinning, "the Congressional 
 elections turn on the Indian vote, and 'Poor Lo,' 
 the former red devil, has now become 'Mr. Lo,' 
 a man in the eyes of the politician, and his wife 
 has become Mrs. Lo, instead of the bedraggled 
 squaw she used to be." One cannot fully esti- 
 mate the possibilities of such access of civiliza- 
 
The Educational Problem 49 
 
 tion, possibilities both of peril and of progress, 
 for Mr. and Mrs. Lo. 
 
 GOVERNMENT SCHOOLS 
 Senator Dawes, the wise and faithful friend of 
 the Indian, writing in The Atlantic Monthly, re- 
 marks upon the process of "elimination and ex- 
 periment by which ephemeral and ineffective 
 methods have given way to one which has at- 
 last come to hold undivided public support for a- 
 time long enough to test its efficacy." The three 
 essential features of this policy are enumerated 
 thus: "Breaking down of tribal relations and 
 granting land in severalty, provision from United 
 States treasury to secure to every child that will 
 receive it, the fundamentals of an industrial and 
 literary education, and prospective citizenship for 
 all accepting homestead grants." The second of 
 these three particulars, involves Indian education 
 by the government. The first appropriation for 
 this purpose — in 1877— was $20,000. In 1903 the 
 appropriation was three and a half millions, or 
 one hundred and seventy-five times as much as 
 the first. This money was voted in order to 
 build and maintain 250 schools. For the year 
 1904, the amount spent for the education of In- 
 dians was four million dollars, in round numbers, 
 all but about six hundred thousand being the gift 
 of the government. 
 
 BOARDING SCHOOLS 
 
 There are about ninety boarding schools, sixty- 
 one being located in twenty-one states, and 
 
50 Indian and Spanish Neighbours 
 
 twenty-nine in three territories. Here about 
 eighteen thousand Indian children are lodged, 
 fed, clothed and taught, free of expense. But in 
 order to fill these schools there has been a mis- 
 taken policy in the past, according to many of 
 the most thoughtful and interested friends of the 
 red men. Compulsion has been used to secure 
 pupils, and children, even at the tender age of 
 five years, have been forcibly taken from unwill- 
 ing and outraged parents, often with the saddest 
 results upon both sides. The argument in favour 
 of tliis course has been the supposed advantage 
 of complete isolation from uncivilized surround- 
 ings. The argument against it is that it violates 
 the laws of nature and humanity. 
 
 In view of the passionate protests of parents and 
 friends, and the failure to secure expected advan- 
 tage, the plan of forcibly filling the "non-reserva- 
 tion schools" has been unpopular, and is falling 
 into disuse. In its place, day-schools — now num- 
 bering about one hundred and thirty-five — are 
 being established upon the reservations, thus 
 bringing the influences of civilization and educa- 
 tion into direct contact with the homes. In 1903, 
 there were 35,000 Indian children of school 
 age, 28,000 being enrolled in the government 
 schools and 4,000 in religious denominational 
 schools. 
 
 In these government schools the teachers have 
 marked freedom in the matter of teaching the 
 Bible — a privilege of which many are glad to 
 avail themselves. They report that the Indian 
 
The Educational Problem 51 
 
 children are eager to hear Bible stories and to re- 
 ceive religious teaching. 
 
 The most important schools are those at Hamp- 
 ton, Virginia, and Carlisle, Pennsylvania. Hamp- 
 ton Institute was designed for negroes alone. 
 But in 1878 it received some ex-prisoners of war, 
 who, though originally among the worst of 
 savages, had been reached by Christian influences 
 while confined in Fort Marion. The success at- 
 tending this effort to educate and civilize the In- 
 dians led to further reception of them at Hamp- 
 ton and to the opening of the Training-School at 
 Carlisle. Eighty-two young Sioux, fresh from 
 the reservation, formed the nucleus of the latter 
 institution, which was begun by Colonel Pratt, 
 with his wife as his only assistant. With heroic 
 persistence the school has been continued until 
 now it has 1,000 pupils, from seventy tribes, 
 including some Alaskans, and its graduates are 
 numbered by thousands. 
 
 Large government institutions are also located 
 at PhcEnix, Arizona, Chilocco, Oklahoma, and 
 Riverside, California, the one at Phoenix 
 having 800 pupils, from twenty-nine different 
 tribes. 
 
 "The first impulse of many of the graduates 
 from these higher schools is to help others of 
 their own people. If one will take the trouble to 
 read the carefully-kept records, he must come to 
 the conclusion that these ' wards ' have well re- 
 paid the efforts of ' the Great Father at Washing- 
 ton ' to lift them from an estate of idleness, dirt 
 
52 * Indian and Spanish Neighbours 
 
 and poverty to one of industry, cleanliness and 
 self-respect." 
 
 NATIVE SCHOOLS 
 The Cherokees maintain several academies, one 
 high-school, and 140 day-schools, with an enroll- 
 ment of 5,000 pupils, at an annual cost of $100,- 
 000. The Creeks have ten boarding-schools and 
 fifty-two day-schools, enrolling 2,700, and re- 
 quiring an annual appropriation of $72,000. The 
 Choctaws have 190 day-schools and five acade- 
 mies, with an enrollment of 5,000, costing I113,- 
 000. The Chickasaws have four higher institu- 
 tions and sixteen day-schools, an enrollment of 
 1,000, at an annual cost of $85,000. Thus they 
 substantiate their claim to be considered "civi- 
 lized tribes." 
 
 MISSION SCHOOLS 
 
 It has been said that with all that the govern- 
 ment has done, it has not, after all, found "the 
 real Indian," and that love, the supreme need, 
 cannot be met by legislation. 
 
 The mission schools have done more than sup- 
 plement the work of the government schools; 
 they have supplied what could not otherwise 
 be given in personal influence and direct Bible 
 teaching. There is usually little prejudice against 
 these, because the children are not taken from 
 their homes by force. All denominations are en- 
 gaged in this important and fruitful work. In 
 the Indian Territory alone twelve distinct relig- 
 
The Educational Problem 53 
 
 ious bodies maintain schools of a high order, one 
 of the oldest, Dwight Mission, having been 
 founded almost seventy years ago. 
 
 It is impossible to give accurate statistics in 
 connection with these institutions, or even a 
 statement of the aggregate number reached and 
 the work accomplished. Much has been achieved, 
 but the work is not yet done. There are still 
 many hundreds of Indian children to whom no 
 school at all is opened, and to whom no mis- 
 sionary goes. 
 
 We have no human methods or measurements 
 whereby to compute and compare the results of 
 all this work of education in civilizing and Chris- 
 tianizing our Indian neighbours. If they could 
 be put into figures at all, even the figures could 
 not tell the whole truth. 
 
 At present, not ten thousand of the nearly three 
 hundred thousand red men in our domain, wear 
 blankets or live in tepees. Surely this is an evi- 
 dence of progress, showing the uplifting power 
 of education. 
 
 SIDE LIGHTS 
 
 The changes in twenty-five years have been marvellous. As 
 long ago as that, it was no crime for a white man to kill an 
 Indian. Now, many red men are citizens of the United 
 States, there are several hundred schools among them, they 
 are engaged in various trades and industries, and one is a pro- 
 fessor in a white man's college. 
 
 Then, there were sixty-one agencies, under political control ; 
 now there are less than twenty, mostly under Civil Service rule, 
 and where Indians are civilized, agencies are abolished. — Mrs. 
 Quintan, of the Indian Rights Association. 
 
54 Indian and Spanish Neighbours 
 
 The Indian's Friend is responsible for the statement that i 
 small tribe in the Indian Territory, the Quapaws, found them- 
 selves in danger through the illiteracy of the whites among 
 them. To obviate this they established (in igo2) a public 
 school system, maintaining schools for six months, attended by 
 thirty-two Indians and two hundred whites. 
 
 The Quapaws paid $1,000 towards the expenses. The 
 whites were expected to pay a tax of one cent an acre on 
 lands leased from the Indians and one dollar per annum from 
 each labourer. They failed to do this, and as the Indians 
 could not meet the expense alone the schools were closed. 
 Comment is unnecessary. 
 
 " The highest-salaried woman in the government service is 
 Miss Estelle Reel, whose headquarters are at Washington, but 
 who spends part of each year in the field as general superin- 
 tendent of Indian schools, often being obliged to take long 
 horseback rides through wild regions. Miss Reel believes in 
 industrial training and visits Indian homes, explaining to the 
 people what kinds of native work will command the best 
 prices." ..." Indian workers [led by Miss Reel] feel 
 that henceforth the object should be to prepare as speedily as 
 possible to withdraw all government paternalism and to give 
 the Indian the American citizen's right to ' sink or swim, sur- 
 vive or perish,' leaving the responsibility with him." 
 
 " A Winnebago girl who, after the usual schooling, studied 
 art at Smith College and at the Drexel Institute, earning her 
 tuition by her own exertions, and then opened a studio in New 
 York, where she has won an honourable place in the ranks of 
 magazine illustrators and writers, is a convincing refutation of 
 the pessimistic charge of worthlessness." 
 
 The Pawnees are now United States citizens with all the 
 rights of citizens, and if they were allowed by the government 
 to exercise these rights, that is, to have the care of their own 
 affairs, send their children to the common schools, be amenable 
 
The Educational Problem 55 
 
 to law for their conduct, like other citizens, they would cease 
 to be thought of as Indians, and would command respect as 
 men. — Woman's Home Missions, 
 
 The missionaries say that scores of Indian children will 
 never go to school unless Christian people take hold of them 
 and lovingly " compel them to come in " by force of kindliness 
 and attractive surroundings, 
 
 A party of Indians in California went to an Epworth League 
 convention, and after coming home, several expressed a wish 
 for the privilege of going to the training-school. One wanted 
 to go at once into something in the city which would keep him 
 busy and away from tribal relations. 
 
 Miss Laura M. Cornelius, an Oneida Indian young woman, 
 has given up her position as teacher in an Indian school to 
 enter a law school. She proposes to learn law in order that 
 she may go from tribe to tribe, teaching her people their rights 
 under the white man's law and championing their cause in the 
 courts and at Washington. She has studied the Indian problem 
 from every view-point, and to her it is a sad and personal one. 
 " The time has come," she says, " when my people must learn 
 new ways." 
 
 The St. Regis Indian Reservation, in northern New York, 
 borders on the majestic St. Lawrence, and contains some four- 
 teen thousand acres of land. There are about thirteen thousand 
 St. Regis Indians, so-called, but there is said to be but one full- 
 blooded Indian among them, and many cannot be distinguished 
 from white people. They are descended from the Mohawks, 
 speak their language and in 1888 were adopted into the Six 
 Nations in place of the Mohawks, Six schools are maintained, 
 supported by the state, where only English is taught. It is 
 said that in point of morals, these Indians are superior to oth- 
 ers. They are fine singers and love the old hymns. 
 
56 Indian and Spanish Neighbours 
 
 Their basket-work is exceptional and they market about 
 f 100,000 worth each year. 
 
 " It is interesting to note that the government is now spend- 
 ing for the education of the Indian children of Arizona as 
 much money as Arizona is spending for its public schools, 
 which is no small sum in this progressive territory where the 
 school laws are in advance of those of the majority of the 
 States. The Indians are followers of fashion and bow down 
 before custom and precedent and tribal public opinion, and 
 when a sufficient number of the members of a tribe have been 
 educated to make education fashionable, the work of the gov- 
 ernment will be well nigh accomplished." 
 
 The Hon. William A. Jones, Commissioner of Indian Affairs, 
 said at the Lake Mohonk Conference of Friends of the Indian, 
 in 1904, "It is easier to tear down than to build up, but I 
 would wind up the Indian's affairs with the government as 
 soon as possible and turn the Indian over to the states where 
 he belongs. About ;!!3,ooo,c)0o was spent in twenty-one States 
 and |l,ooo,ooo in three Territories last year, most of it govern- 
 ment money, for Indian education. Is not this paternalism 
 gone mad ? Must a distinctive class be built up, for which gov- 
 ernment shall care ? When is this to stop ? Are the 187,000 
 of a distinctive class to be educated free of expense while the 
 rest of our 80,000,000 get an education for themselves? I 
 would discontinue the non-reservation boarding-schools as rap- 
 idly as possible, all but two or three to be devoted to training 
 Indians as instructors of their own people, and I would in- 
 crease the day-schools. 
 
 " This may seem radical, but it is the result of eight years' 
 study in the interest of the red man. You must take civiliza- 
 tion to him, not try to take him to civilization. The child 
 should be rightly brought up in the home, not snatched away. 
 If local self-govenunent is the foundation of the Republic, local 
 self-government is its safety. We need no more legislation. If 
 
The Educational Problem 57 
 
 there was ever a creature more law-ridden than the Indian I 
 do not know it. If there is to be any more, let it be the repeal 
 of some Indian laws, and let all have the same weight and the 
 same measure," 
 
 " What the Indians need now," said another speaker, « is not 
 charity but Jusiice." 
 
 " A new danger threatens, in the use of trust funds for secta- 
 rian schools. Recently a large sum was granted Romanists on 
 the request of one hundred and fifty Indians, many of whom 
 could only sign their names with a cross, in spite of the protest 
 of six hundred who could write their names." 
 
 THE RESULT OF A PRIVATE SETTLEMENT 
 WORK 
 
 In the early days of California history, the late General Bid- 
 well bought for a homestead a very large tract of land near 
 Chico, upon which lived a company of Indians. A village was 
 built for these people upon the immense estate, and a chapel 
 added. For many years General and Mrs. Bidwell have lived 
 among their red neighbours, doing a private settlement work 
 which would fill volumes in the telling. The Indians have 
 been schooled and taught, with educational, industrial and re- 
 ligious results that are marvellous. And yet, these are not so 
 wonderful when, with it all, is coupled the fact that the Indians 
 have been " lived with " in the most tender and kindly rela- 
 tionship, and loved in a way that has inevitably lifted them. 
 Mrs. Bidwell has been associated with W. C. T. U. work for 
 the Indians, and her influence among her own devoted people 
 has been most happy. A series of questions addressed to her 
 asking for details of interest brought the following replies, too 
 interesting and encouraging to be withheld : 
 
 Our Indians carry off the palm over the white people in 
 general, in honesty, sociability, appreciativeness and general 
 character. 
 
58 Indian and Spanish Neighbours 
 
 The temperance sentiment has caused all but some half dozen 
 wholly to abandon alcoholic drinks. Once, all drank more or 
 less when white men gave or sold it to them. The white man 
 was their teacher. 
 
 They are so industrious that they are in demand for all kinds 
 of work to which they are accustomed, and some have even re- 
 ceived $3.00 a day where white men had but j!2-S° ^°^ special 
 work. 
 
 They are susceptible to religious teaching and welcome it. 
 The daughter of the chief, who was an unclad savage when 
 my husband found these Indians, and who is now in her twenty- 
 third year, occupies my place in the village in my absence, 
 gives the sermon in the chapel, conducts its exercises, and has 
 a large congregation present at Sunday service. 
 
 She was a delegate sent by our Chico State Normal School 
 to Capitola by the sea, to the Y. W. C. A. Convention of the 
 States of California, Oregon, Washington and Nevada. Our 
 Association met all expenses of her trip, her railroad ticket being 
 $25.00. One of our Normal School delegates wrote me from 
 Capitola about the joy of our Maggie in this convention, and 
 the blessing she was to it. She was also sent by Chico Presby- 
 terian Church to synodical meeting and appointed to give the 
 report of work in the Indian village. The secretary wrote me 
 that Maggie had been a benediction in the meeting. Our peo- 
 ple appreciate their religious privileges more than the average 
 white people. 
 
 As to musical ability, we have a brass band, organ and piano, 
 played by our men. 
 
 Our Indians have never received help from any government 
 association. My husband gave them homes, putting them under 
 the protection of the Presbyterian Home Mission Society of 
 California, that white people might not " worry them to death " 
 for their land. 
 
 Truly, the means in this case have been extraordinary, but 
 the results have been commensurate. After this illustration of 
 possibilities, we ought to " abound in hope." 
 
The Educational Problem 59 
 
 A MESSAGE FROM THE WORD 
 
 "What Is It, Lord?" 
 
 The centurion's question. Acts lo : 1-4. 
 
 Of whom shall we ask it ? John 6 : 68 (beginning 
 
 " Lord, to whom "). 
 
 How shall we know the doctrine ? John 7 : 17. 
 
 What shall we do ? John 2 : 5. 
 
 First of all ? ( Believe) Acts 16:31. 
 
 Then follow. Matthew 9 : 9. 
 
 Take His yoke. Matthew 1 1 : 28-30. 
 
 Sent forth. Matthew 10 : 16. 
 
 Go, teach, Matthew 28 : 19, 20. 
 
 Preach the Word, 2 Timothy 4 : 2. 
 
 Pray, Matthew 9 : 38. 
 
 Give to him that asketh, Matthew 5 : 42. 
 
 A portion to seven and to eight. Ecclesiastes 11:2. 
 
 Doing God's will, relates us to Him. Matthew 12 : 50. 
 
 WORTH MEMORIZING 
 
 God's opportunities wait neither man's convenience nor in- 
 clination ; they flash before us, but we can grasp and send them 
 into eternity freighted with blessing. — Mary Bynon Reese. 
 
 How shall we live to-day? Remembering that heaven's 
 gate is open wide enough for us to bring others in. — Georgia 
 Huhe M'Leod. 
 
 Swift sounds the sweet, stem voice from out the gloom, 
 
 " What's that to thee ? 
 Thine is the single step, not sweep of worlds ; 
 Follow thou Me." 
 
 — .Anna Garlin Spencer, 
 
 Woman's missionary work is the tuneful overture of that 
 mighty oratorio entitled " Woman in Philanthropy," whose 
 deeper harmonies the twentieth century shall hear. — Frances E. 
 WUlard. 
 
6o Indian and Spanish Neighbours 
 
 If you ever get discouraged in a good work, tell God, but 
 lion't tell your neighbour. — Narcissa E. White. 
 
 My life only goes to show how God can use a plain, simple 
 woman to do a work for Himself. I have done nothing. God 
 has done all. I have worked hard, very hard j and / have de- 
 nied God nothing. — Florence Nightingale. 
 
 Victory means not a resting-place for feasting and congratu- 
 lations, but a step towards further battle and conquest. 
 
 — Mrs. Charles. 
 
 MEMORY TEST 
 
 1. Compare the Indian's native abilities with those of his 
 white neighbour. 
 
 2. What disabilities exist and what are the possibilities of 
 Indian education ? 
 
 3. Give the three essential features of the present govern- 
 ment policy. 
 
 4. Difference between non-reservation and day-schools. 
 Compare advantages. What do you think of taking the Indian 
 infants away from their mothers before, as they say, " they can 
 tie their moccasins " ? 
 
 5. Give some account of native schools maintained by In- 
 dian tribes. 
 
 6. Mention prominent Indian Training-Schools maintained 
 by government and speak of their work and effectiveness. 
 
 7. Mission schools — why are they needed and what do they 
 accomplish that government schools cannot ? 
 
 8. Mention some changes in Indian affairs wrought in the 
 past twenty-five years. 
 
THE MISSION FIELD— SEED-SOW- 
 ING AND SHEAVES 
 
IN THE MASTER'S SERVICE 
 
 The fields of wheat lay golden in the sun, 
 
 " Now who for me will reap?" the master said; 
 " For they who gather in those precious sheaves 
 
 Shall wear my robes, and of my best be fed." 
 The servants heard their royal master's words, 
 
 And with glad hearts they went with sickles keen 
 Unto the fields where stood the yellow wheat. 
 
 With scarlet poppies growing in between. 
 
 But one who loved his master more than most. 
 And in the morn with others gladly went 
 
 To gather grain, ere scarce an hour had passed, 
 Found to his grief that all his strength was spent 
 
 But his bright spirit was not dimmed ; he smiled 
 
 As other reapers passed him swift and strong, 
 And helpful words he said, and oft he sang 
 
 Sweet, tender strains to cheer the way along. 
 And by his side there welled a limpid spring. 
 
 With whose cool waters oft he brimmed a cup. 
 And as the noon heats grew, the passers-by 
 
 Blessed the weak hands that held the nectar up. 
 
 At last the sun went down, and shadows lay 
 
 On all the well reaped fields, and toil was done ; 
 And tired, but glad, the labourers homeward turned. 
 
 Bearing the sheaves their faithfulness had won. 
 " Well done ! well done ! " the master kindly spake. 
 
 And spake it yet again, as each one spread 
 Before his feet the treasure he had gained. 
 
 " Ye are my servants leal and true ! " he said. 
 
 At last one came, meekly, but unafraid ; 
 
 " Dear Master, I have but one sheaf, so small 
 'Tis scarce worth notice ; but my loyal heart 
 
 Is full of love ; to thee I give it all." 
 " Nay, thou hast many sheaves ! " the master said ; 
 
 " And very precious art thou unto me ; 
 For each soul thou hast comforted to-day 
 
 Brought home a large and golden sheaf for thee." 
 
 —E. A. L. 
 
Ill 
 
 THE MISSION FIELD— SEED-SOWING AND 
 SHEAVES 
 
 ""¥" IFT up your eyes and look on the 
 I fields." There is no more explicit 
 
 X— ^command than this. We do not see 
 because we do not look, and we do not look, 
 perhaps, because we are overmuch occupied 
 with our own little garden-plots. To be sure, 
 our very first duty is in our door-yards, but we 
 are to remember that "everybody's little door- 
 yard opens into all outdoors " and also, that 
 "the eye that looks farthest, sees the most in 
 between." 
 
 Let us look, then, with love-enlightened and 
 far-seeing vision, upon this Indian mission field 
 which stretches in neighbourly proximity to our 
 own door-yards. 
 
 How large is it? Not vast, and perhaps we 
 may say that it is " all occupied, but not all cul- 
 tivated." Workers have gone everywhere, but 
 the work is not all done — not even in its prelimi- 
 naries. 
 
 A recent writer, commenting upon what he 
 calls the relentless law that where the white race 
 goes, the race present must recede before it, 
 says, "The American Indians stand like a patch 
 of tall grass which has hitherto escaped the mow- 
 63 
 
64 Indian and Spanish Neighbours 
 
 ing machine in the harvest field " and suggests 
 that the last patch will soon be mowed. Dr. 
 Nehemiah Boynton, in reference to this theory 
 exclaims, "That may be good science but it is 
 bad Christianity," and proceeds to say that the 
 thousands of red men remaining have as good a 
 right to our blessings as any in the land. 
 
 The latest available official reports give the 
 exact number of Indians, excluding those of 
 Alaska," but including the "Six Nations" and 
 "Five Civilized Tribes," to be 272,023. The 
 race is far from being extinct. As one says: 
 "The Indian is not passing away from the strife 
 of civilization, he is simply moving through its 
 stages. He is not going out from us, he is com- 
 ing among us. It will not do to think of the 
 Indian as a passing factor in our life. Such a 
 conception is detrimental to the work and con- 
 trary to the facts. With all respect to ethnolo- 
 gists who measure his cranium and put his toma- 
 hawks into museums, and treat him as a ' has 
 been ' of marching civilization, the Indian is here. 
 He has in him the elements of permanence." 
 
 It behooves us, then, to lift up our eyes and 
 look to see where he is now, and what he is, and 
 what we can do to help him, hearing in our ears 
 already the Divine and solemn question, " Where 
 is thy brother ? " God has a place for the red 
 men in our midst, and bids us "Go and call 
 them in." 
 
 > The subject of mission work among Alaskan Indians will 
 be treated in a later volume of this series. 
 
The Mission Field 65 
 
 In round numbers, 175,000 Indians are scattered 
 through twenty-three States and Territories, ex- 
 clusive of the "Nations" and "Tribes" men- 
 tioned above. The larger bodies are found in 
 Arizona, South Dakota, Olciahoma, California, 
 Wisconsin and Montana, in numbers diminishing 
 in the order in which these are named. The 
 number of Indians in Florida, chiefly Seminoles, 
 is comparatively small — an isolated Southern rem- 
 nant, in terror of being removed to the Indian 
 Territory, and much prejudiced against white 
 men on this account. 
 
 In the Indian Territory thousands of the Indians 
 speak, read and write the English language, and 
 everywhere this tongue is increasingly prevalent, 
 making it easier for us to give to our neighbour 
 the message with which we are charged for him. 
 
 AT THE OUTSET 
 
 Two primary studies will prepare us for wider 
 outlook upon this mission field : — Native traits 
 and susceptibilities as encouraging effort, and the 
 brief story of earliest seed-sowing. 
 
 The "children of the leaves" as the gentle 
 Whittier called them, have not only lived near 
 to Nature's heart, in forest and prairie, but have 
 been sensitive to the sound of its throbbings in 
 the solitudes apart. The spiritual significance of 
 outward things has appealed to the red man's 
 soul and has made him devout. He has wor- 
 shipped the sun as the source of power; he has 
 prayed to the wind as a breath divine, he has be- 
 
66 Indian and Spanish Neighbours 
 
 sought the mountain to be kindly and to send 
 down the streams of water, and the waves to 
 bear his light canoe in safety. 
 
 From earliest childhood the children are taught 
 to regard with reverence the Great Spirit and to 
 be conscious of His presence. At the age of three 
 or four this instruction begins, with an earnest- 
 ness and persistence that might put to shame 
 some more enlightened households. The great 
 reserve maintained with regard to sacred things 
 when curious or even friendly questions are asked, 
 shows the estimation in which they are held. 
 
 The custom of asking the Great Spirit's blessing 
 upon the food, by the squaw, as she served, in 
 primitive fashion indeed, the venison, fish or 
 wild-fowl, has been long observed in some tribes. 
 All the powers of earth, air, water, have been dei- 
 fied by the Forest People and their imagination 
 has multiplied the objects of adoration and of 
 fear. 
 
 " The Indians have given me," wrote Roger 
 Williams, "the names of thirty-seven gods, 
 which I have, all which, in their solemne worships, 
 they invocate." (This is in his book, " Briefe Ob- 
 servations of the Customs, Manners, Worships, 
 of the Natives in Warre and Peace," with four 
 other titles trailing after this "briefe" one, and 
 concluding with " Pleasant and Profitable to the 
 view of all Mene.") 
 
 The idea of sacrifice is prevalent. The baby 
 Indian of three or four is taught that " Wakan 
 Tanka," the " Great Mystery," is to receive gifts 
 
The Mission Field 07 
 
 as well as prayers. He is trained to give his 
 most cherished possessions, and so thorough is 
 the training that children give willingly a pet dog 
 or a beautiful blanket, if led to believe that thus 
 they may please the gods. 
 
 It is true that we must generalize here, and 
 that the exceptions are many and varied, while 
 the degeneracy through years of lawlessness and 
 oppression is sadly apparent. But some wise 
 person warns us not to "judge by spoiled 
 samples " in any case, or cause. The fact remains, 
 unchallenged and uncontroverted, that in the 
 Indian nature there is an unusual spiritual percep- 
 tion and susceptibility; there are instincts and 
 aptitudes to which Christianity makes direct and 
 swift appeal. 
 
 It is true that demon-worship prevails, to a de- 
 gree, with most degrading forms of idolatry. 
 There are horrible and frenzied practices that are 
 called forms of worship, especially in connection 
 with death and burial, their belief in immortality 
 being accompanied with very materialistic cere- 
 monies. But these pagan rites are no more dis- 
 couraging than those of our more distant neigh- 
 bours. 
 
 A missionary writes: "Even the smoking of 
 the pipe, in olden time, was the offering of in- 
 cense to the god of the four winds. A part of 
 every meal was held aloft with the words, ' Eat, 
 Spirit,' after which the food would be eaten by 
 the one thus offering. The child was thus trained 
 from birth in an atmosphere of worship. The 
 
68 Indian and Spanish Neighbours 
 
 Indian is so full of this spirit, that to educate his 
 brain and hand and leave his soul untaught, is to 
 rob him of far more than we give him. Hence 
 the plea for mission schools where work is done 
 for eternity as well as for time. For the mission 
 school and the missionary are as needful for the 
 North American Indian as for the East Indian." 
 
 From the earliest Pilgrim days, efforts have 
 been made to Christianize our red neighbours, the 
 aborigines. To John Eliot, the "Apostle to the 
 Indians," belongs "the lofty honour of preaching 
 the first sermon in a Northern American tongue." 
 And it lasted three hours — the hearers were so 
 eager! 
 
 A halo seems to rest upon the place and story 
 of the first church among the North American 
 Indians, organized in Natick, Massachusetts, in 
 1660, by this devoted " First Apostle " to the red 
 men. John Eliot was born in England in 1604. 
 He was forty-one when he began his especial 
 work among the Indians, when he rode across 
 the country once a fortnight to preach to them, 
 and won their undying devotion. His translation 
 of the Bible was finished in 1663, and was the 
 first copy of the Word of God ever printed in 
 this country. A captive Indian from the Pequot 
 War assisted Mr. Eliot in this translation, which 
 was afterwards revised and re-printed. The words 
 for salt, amen, and some others, did not exist in 
 the Indian tongue, and were given in English. 
 
 In 1666 Eliot printed an Indian grammar, add- 
 ing upon the final page the golden maxim. 
 
The Mission Field 69 
 
 "Prayer and pains, through faith in Jesus Christ, 
 will do anything." This man of old has been 
 called the father of the free school system in this 
 country, another proof that the missionary spirit 
 broadens the man and blesses the whole com- 
 munity. 
 
 What Eliot's " prayer and pains " did for the 
 Indian still shines upon history's page. He es- 
 tablished settlements, gave to them various in- 
 dustrial occupations, bridge-building, agriculture, 
 houses, clothes. He enlisted others at home and 
 in England, and a corporation for promoting re- 
 ligion among these aborigines was formed in 
 New England. Security was afforded white citi- 
 zens and the privileges of self-government were 
 accorded to the Indian settlements. There were 
 fourteen towns of "praying Indians," and in 
 fourteen years the number of the natives thus 
 distinguished was 3,600. Before "the Apostle" 
 died, at least twenty-four of his beloved red 
 brothers were associated with him as fellow- 
 preachers. And be it remembered that Mrs. Eliot, 
 noted for her medical skill, was a helpmeet for 
 him, in those days before woman's medical mis- 
 sions existed. 
 
 Among the natives in Martha's Vineyard and 
 Nantucket, laboured Thomas Mayhew, and his 
 father of the same name. The son was lost at 
 sea on his way to solicit aid for the work, and 
 although the father was then seventy years old 
 he began to study the Indian language, and until 
 he was ninety-three he carried on the work, often 
 
yo Indian and Spanish Neighbours 
 
 walking twenty miles through the woods to 
 preach to his forest congregation. 
 
 Another life that burned out in service and 
 sacrifice in behalf of the copper-coloured race was 
 that of David Brainerd. New Jersey, Delaware 
 and Pennsylvania formed the field of his toil, and 
 though he was called home at the age of twenty- 
 nine, he accomplished much for his Master, and 
 "his works do follow him." "O that I could 
 dedicate my all to God! This is all the return 
 I can make Him," he wrote, and kindred ex- 
 pressions still glow upon the faded pages of his 
 journal. 
 
 David Zeiberger, who spent sixty laborious 
 years chiefly among the Indians of Ohio, is 
 counted worthy to rank with David Brainerd. 
 
 Limiting himself to coarse and meagre fare, 
 for the work's sake, this man, in labours more 
 abundant, established sixty Christian towns, and 
 died at the age of eighty-eight, with his Tusca- 
 wara converts weeping around his bed. 
 
 It was back in the thirties that four historic 
 braves of the Nez Perces, came across the moun- 
 tains of the Northwest looking for "The Book of 
 Heaven," and returning, alas, without it. But the 
 later answer to that pathetic appeal was Marcus 
 Whitman, and, as one says, "The world knows 
 his story, if not theirs." The desert journey of 
 the missionary and his bride, with others of an 
 elect company, their toil and burden, the heroic 
 ride across the continent that saved Oregon, and 
 the martyrdom which closed the story of Marcus 
 
The Mission Field 71 
 
 Whitman and his wife, now written in letters of 
 flame upon our country's annals, are known and 
 read of all, or, if not, the pity of it — oh, the pity 
 of it! 
 
 Stephen Return Riggs is another name written 
 upon the record that endures. 
 
 Born in Steubenville, Ohio, he was commis- 
 sioned a missionary in 18^7, and appointed to 
 Fort Snelling. From time to time he published 
 lesson-books in Dakota, and prepared a diction- 
 ary of that language, pubhshed in 1852 by the 
 Smithsonian Institution. His Dakota-English 
 Dictionary was published by the Bureau of Eth- 
 nology in 1883. 
 
 Time would fail to tell of all the advance guard 
 of missionaries who kindled the first lights in the 
 forest, and blazed a trail where now there are 
 highways. 
 
 Think what would have been lost to science 
 and history if these pioneers had not started when 
 they did along the dim, untrodden ways, to 
 gather and conserve traditions, language, cus- 
 toms and beliefs before the opportunity was lost 
 in the vanishing of earlier tribes from off the 
 earth, and the lapse of their traditions and 
 tongues into the silence of the past! 
 
 But the glory of these names and their contri- 
 butions to the stores of education, will not com- 
 pare with the gain of their labours. They not 
 only gathered early sheaves, but plowed fields 
 for our seed-sowing. How shall sower and 
 reaper rejoice together, if we do not follow on, 
 
72 Indian and Spanish Neighbours 
 
 after such preparation of the way ? Is there not 
 a " corporate immortality " ? Read it in that roll- 
 call of heroes in Hebrews where we learn that 
 "they without us should not be made perfect." 
 
 This brings us to the climax of this study, the 
 consideration of this special mission field to-day, 
 its more recent past, with seed-sowing and 
 sheaves, and its present opportunity. 
 
 THE OBLIGATION 
 
 The late ex-President Harrison said in his 
 opening address as Honorary Chairman of the 
 great Ecumenical Missionary Conference in New 
 York in 1900, " It is a great work to increase the 
 candle-power of our educational arc-lights, but 
 to give to cave-dwellers an incandescent light, 
 may be a better one." 
 
 If these " cave-dwellers " are our near neigh- 
 bours, the obligation is still more pressing, and 
 we may not wait to bring the educational arc- 
 lights at home to the utmost candle-power first. 
 
 We must give because we have it by us, and 
 we dare not send our neighbour empty away if 
 we would "fulfill the law of Christ," who is our 
 Master, and who says, "Freely ye have received, 
 freely give." Will "three loaves" do? 
 
 "Noblesse oblige — nobility lays under obliga- 
 tion — not only its possessor, but all who come in 
 contact with it," said Dr. Augustus H. Strong, 
 at the Ecumenical Conference, and he added, 
 "We feel bound to imitation. When Christ 
 said, 'Go,' His disciples went because they saw 
 
The Mission Field ■- 73 
 
 Him going to help and teach. But there is some- 
 thing better than obedience to authority, and this 
 is tile authority of an inward impulse of love. 
 When Jesus bids us 'Go,' we wish to go. We 
 can but speak the things that we have seen and 
 heard." The obligation of love is highest of all, 
 love such as Jesus felt for the multitudes on 
 whom He had compassion. 
 
 We have a peculiar obligation of debt to these 
 native Americans. We have robbed and plun- 
 dered them, forgotten and neglected them, and 
 from many a sodden field "the voice of our 
 brothers' blood " cries out to us to give to the 
 scattered remnants of the race the Bread of Life 
 Eternal. 
 
 ORGANIZATION 
 
 The day of haphazard is past. It would be a 
 poorly sown field that was left to the fitful im- 
 pulses of those who "had a mind to work" 
 somewhere, sometimes, and who ran hither and 
 yon, dropping the seed as it happened, in sun- 
 baked corners or open furrows, without system 
 or supervision. We have not so learned service. 
 
 The best thought, plan, and practice of all the 
 workers, have been crystallized for the benefit of 
 the work. System, law, and order now obtain, 
 instead of the nebulous uncertainties of mere im- 
 pulse and emotion. While there is much ma- 
 chinery, the "spirit within the wheels" redeems 
 the work from being simply mechanical. 
 
 Woman's work is almost universally organized 
 
74 Indian and Spanish Neighbours 
 
 to promote knowledge, stimulate study, offer the 
 royal privilege of giving, train in systematic be- 
 nevolence, gather up the fragments and join in 
 the "prayer and pains, that, through faith in 
 Jesus Christ, will do anything." The missionary 
 associations and boards of the various denomina- 
 tions, with their perfected machinery, have a 
 recognized headship and authority, whether com- 
 posed of women or of men, and their work gives 
 oversight to the entire missionary field. From 
 local organizations in the churches the funds pass 
 to these general distributing agents, as the rills 
 swell the streams, and at last the tide pours into 
 the reservoir whose outflow irrigates the whole 
 wide area. But there is much to do in digging 
 channels for the rills, widening the streams and 
 keeping all clear of obstructions. All this ma- 
 chinery is not for the sake of "seeing the wheels 
 go 'round," but is in the interest of progress and 
 perfection. 
 
 Home missionary work among our red neigh- 
 bours, as among those of other complexions, is 
 twofold: Educational and Evangelistic. This is 
 a distinction without great difference in result, 
 since Christian education evangelizes and evan- 
 gelical teaching educates. The work done in 
 mission schools, however, is largely for the 
 youth, while the preaching service and house-to- 
 house visitation include the adults. Both teach- 
 ers and preachers are needed in the beckoning 
 field. The woman's boards have especial charge 
 of the work of teaching and the support of the 
 
The Mission Field 75 
 
 teachers. A single phrase in a school report, 
 "The adult primary class" shows that educa- 
 tional work is not confined altogether to young 
 people. There are grown folk who are beginners 
 in the graded school which gives them the first 
 chance of a lifetime to become learners. 
 
 One of the magnificent grainfields which the 
 far West affords, under full cultivation with all 
 the appliances and the busy workmen, is an in- 
 spiring sight. How much greater is the inspira- 
 tion of a glance over the home mission field, 
 where the orderly companies of workers from 
 all denominations, united in heart, in aim and 
 purpose, are busily engaged, looking towards the 
 harvest. 
 
 There is far too much unoccupied space, and 
 far too much for each to do for any waste of 
 time in disagreement or critical comment. Lines 
 are drawn, it is true, but no one has time or 
 inclination now to put up fallen fences. The 
 workers are often in such close communication 
 that now and then one and another will " let fall 
 some handfuls of purpose " on the other side of 
 the dividing line, for the benefit of another who 
 is busy there. The work has always been one. 
 Now, as never before, the workers are one. 
 "And let all the people say. Amen." 
 
 OBSTACLES 
 
 Colonel Pratt, of Carlisle Training-School, once 
 said in a public address: "I say to my boys, 
 ' If you find difficulties in the home where I send 
 
76 Indian and Spanish Neighbours 
 
 you, thank God for it. That is God's way of 
 making men. Overcome. Don't run away.'" 
 
 The Right Reverend William Ridley, Bishop of 
 Caledonia, in western Canada, said in reference 
 to his arrival among the Indians of his field, "Do 
 you suppose they wanted us there ? Not at all. 
 We went not because we were wanted, but be- 
 cause we were needed. And we met with 
 difficulties, thank God. Difficulties are the con- 
 diments of life." 
 
 Missionaries among the Indians have had 
 abundance of such spice in their work, but, so 
 far as the records go, they have not complained 
 nor given up, even when the spice has been 
 greatly in excess. 
 
 Bishop Ridley adds a lavish seasoning of re- 
 joicing to his remark above, in the later com- 
 ment, " I don't know brighter characters now, 
 than among those Indians on the coast. We 
 have a jail that has had nobody in it for twelve 
 years and now we are going to turn it into a 
 coal-house." 
 
 Surmounted obstacles turn to stepping-stones, 
 it seems. But we need not expect to get over 
 them blindfolded. We must face them as we 
 find them. 
 
 In helping the Indians, one of the first and 
 greatest hindrances is, as in other cases, the con- 
 dition of woman. Here, as elsewhere, there are 
 degrees of degradation and of eminence. It is 
 true that Indian women are not universally in 
 subjection, as in some heathen lands. Among 
 
The Mission Field 77 
 
 the Navajoes the squaws own the sheep, and in 
 other tribes the teams, and have certain other 
 property privileges. In many, the woman gives 
 the family name to the children, and, in some 
 tribes, the woman holds the right of separation, 
 and can send her husband away at her will, 
 which gives her a certain position of power. In 
 earlier days the servitude of the women was not 
 considered degrading, but the duties of providing 
 for family necessities, preparing food and shelter, 
 dressing the skins and such labours, were as- 
 sumed that " Hiawatha " might be released from 
 drudgery, and become a brave to be proud of, 
 worthy to wear the eagle feather. 
 
 The training of the children has always been 
 largely the woman's part, and, in the tribes of 
 better condition, most thoroughly has this been 
 done, so far as outward observances go. The 
 little ones have been drilled in courtesy, which 
 requires that an older person should never be ad- 
 dressed by name but always by some term of 
 relationship or politeness, that the name of a per- 
 son should not be asked, that self-control be 
 exercised from babyhood, and patience, without 
 murmuring, and that hospitality be practiced — 
 the child being usually delegated to offer this. 
 The mother also trains the younger ones in ex- 
 posure and endurance for the sake of hardihood, 
 allowing sun and storm to beat upon them and 
 making them endure bumps and bruises without 
 cry or complaint. Indian mothers have been 
 noted as the most affectionate possible, and, 
 
78 Indian and Spanish Neighbours 
 
 while insisting upon obedience, and teaching 
 reverence for the Great Spirit and for the child's 
 elders, punishments, especially corporal punish- 
 ments, are almost unknown. 
 
 With all these brighter traits, the average 
 character and condition of the Indian women have 
 set a barrier against the progress of Christianity 
 and education. It is the Indian mother who 
 refuses to "walk the white man's road," and 
 does all she can to keep husband and children 
 from taking that way. She clings with woman's 
 constancy to her home and religion of a thousand 
 years past, refusing to accept the better way, 
 while the tide of education is sweeping from her 
 that which she holds so dear. She is stubborn, 
 she is dirty, and would not be otherwise. She 
 is fearful that civilization will snatch her children 
 away, and this, says one from the field, "makes 
 her a still greater savage. The real Indian prob- 
 lem that confronts the missionary is the Indian 
 woman." 
 
 The nature of the men complicates the prob- 
 lem. The dominant pride and independence, the 
 native cruelty and craftiness, the still uncrushed 
 warrior spirit, the hard reserve, the torpid indif- 
 ference, the resentment against seeming interfer- 
 ence, all these traits make it difficult to approach 
 the Indian man, and to influence him. "Our 
 great hope is in the children. It is hard to reach 
 the men," exclaimed a missionary of long experi- 
 ence. 
 
 The Indian tongues are barriers to advance. 
 
The Mission Field 79 
 
 The Arapahoe is so difficult that it is said no 
 white man has ever mastered it. The Cheyenne 
 is almost as hard to learn, although a few have 
 acquired it. 
 
 The fact that many of the languages are 
 wholly unwritten, renders them the more baffling. 
 The limited vocabularies furnish another obstacle 
 in the communication of the truth. The terms 
 for Christian teaching are wanting — for example, 
 the word for forgiveness. Rev. Walter C. Roe 
 writes out of his own experience in Oklahoma, 
 " Most of our preaching must be done through 
 the medium of an interpreter, or, if several tribes 
 are represented, through several interpreters, 
 speaking in turn or simultaneously. No one who 
 has not made the attempt can realize how hard it 
 is to convey Gospel truth through this dissipating 
 medium. Too often the message is distorted 
 through the ignorance or even the intention of 
 the interpreter, and, even if honestly and ac- 
 curately transmitted, is shorn of all eloquence and 
 enthusiasm." 
 
 Alas for the truth that long and bitter experi- 
 ence has made the Indian suspicious of the white 
 man! It takes long to pay the price now re- 
 quired for the winning of confidence and affec- 
 tion. The feeling of injury and resentment 
 against the government, its agents and employees, 
 and against the white settlers who have obtained 
 fraudulent possession of lands, in their merciless 
 greed, will take long to heal. 
 
 The unspeakable curse of the "fire-water" 
 
8o Indian and Spanish Neighbours 
 
 offered the Indian by the hand of so-called civili- 
 zation, is also one of the greatest obstacles in the 
 way of Christianization. 
 
 When the missionaries have gained some 
 standing-ground, then comes the conflict with 
 old traditions and superstitions, and the smould- 
 ering hostility to the white man burns up fiercely 
 at this attempt to take from the red men the 
 heritage of the past. They admit, generally, 
 that it is well for the children to "take the Jesus 
 road" but for themselves they cling to the old 
 rites. The medicine men present a solid front of 
 opposition. Among the tribes of the southwest 
 a new religion called "mescal worship," is an- 
 other hindrance. It is so called from the herb 
 used, which produces frenzied excitement, and 
 everything in this later paganism is arrayed 
 against Christianity. 
 
 It is a surprise to the Indians to learn that "tak- 
 ing the Jesus road " not only means giving up 
 their ancient rites, but the renunciation of their 
 sins. They might accept new theories — but a 
 new life of self-denial, sacrifice and service, 
 meets with resistance within and without. 
 Christian Indians know only too well what it is 
 to be " persecuted for righteousness' sake." 
 
 The presentation of these obstacles is only fair 
 to the cause, to those who are making the clear- 
 ings and sowing the seed, and to the workers 
 who are furnishing the seed-baskets for those 
 who go forth. Moreover, the work done in 
 spite of these difficulties, magnifies the "mani- 
 
The Mission Field 81 
 
 fold grace" of Him " with whom nothing is im- 
 possible." 
 
 Through, and around, and over these very 
 obstacles, behold the wonderful 
 
 OPENINGS 
 
 "We have started on God's road now, because 
 God's road is the same for the red man as for the 
 white man," said Chief Lone Wolf when the 
 first Indians, seventeen in number, entered 
 Hampton Institute. The openings into God's 
 road are continually multiplying among these 
 neighbours of ours. Sentences like these shine 
 out from the letters of missionaries : 
 
 We believe these people are waking up. We believe the 
 light is beginning to shine. 
 
 The morning cometh. There are signs of dawn. 
 
 Rapidly the Kiowas are folding the tepees and learning to 
 live in their new houses. 
 
 From every direction come cries for help. 
 
 From the Seminole country comes the yet unanswered ques- 
 tion from Indian lips, " Why do not Christian women in the 
 states send us teachers ? Is it because we are so near that 
 they do not hear our cry ? " 
 
 Said Chief Pokagon, " I now realize that the hand of the 
 Great Spirit is open in our behalf, and Christian men and 
 women are saying, ' The red man is our brother and God is 
 the father of all."' 
 
 Here is a message from a Comanche to his Hopi friends : 
 " Dear friends, I am an Indian and a Comanche, and I am in 
 Jesus road. I am walking very hard in Jesus road, and I 
 want you to walk in it too. That is why I am giving you this 
 talk. Jesus road is a good road." 
 
82 Indian and Spanish Neighbours 
 
 The progress in government policy and in the 
 civilization of the Indian has prepared him to 
 alter the opinion of Christianity that he gained 
 from contact with the worst white elements. 
 " He has learned to distinguish between the true 
 and the false," writes Dr. George M'Afee. " The 
 Indian's sense of justice is his most prominent 
 characteristic. When he meets with justice at 
 the hands of the Christian missionary, teacher or 
 professor, he is won. A radical change of senti- 
 ment, affecting the attitude of whole tribes, has 
 occurred within the last decade. Now, there is 
 scarcely an Indian nation, tribe, or band, which 
 does not recognize Christians as their best friends, 
 and readily respond to every effort made by the 
 church, through missionaries and teachers, for 
 their betterment." 
 
 A letter from the field contains this word: 
 
 " Our work has succeeded against many obsta- 
 cles. There is a great opening for the Gospel 
 among the Pawnees and Poncas. Shall we let 
 these people within seventy-five miles of the 
 Kansas line continue to worship idols made by 
 stuffing geese-skins > A wail of sorrow is going 
 up from the lowly homes of these children of the 
 forest in their utter wretchedness — an unvoiced 
 cry for help." 
 
 So many Indians near Wolf Point, Montana, 
 begged the missionary to take their little children, 
 so that they would not have to send them twenty 
 miles away to the government school, that a new 
 plan of self-support was devised, which has been 
 
The Mission Field 83 
 
 very satisfactory. The Indians who beg for 
 places for the children are asked to provide sup- 
 plies for them. Beginning w^ith five, the number 
 soon increased to forty-nine, and the desire to 
 keep their children with this teacher has led 
 many parents to greater industry, in order to pro- 
 vide support. This is an opening especially en- 
 couraging. 
 
 A missionary to the Mojaves, who are among 
 the most degraded and dirty of the Indians ap- 
 pearing at the stations along the Santa Fe Rail- 
 road, writes of the increasing opportunities among 
 even these, eighteen having just been received 
 into the newly-organized church. He begs 
 tourists to look beyond "Navajo blankets, 
 Papago pottery and Pima baskets, and consider 
 the uplift of the people." 
 
 Another missionary writes, "How delightful 
 to see the gospel of soap and water making its 
 silent but sure way in the grimy cabin." When 
 cleanliness finds an entrance. Godliness enters 
 the opening. 
 
 It is said that the Indians now use the mails to 
 a considerable extent. Those who cannot read, 
 have their letters interpreted for them. Here, 
 indeed, is a fresh opening and an avenue of in- 
 fluence. 
 
 An Indian chief wrote to a Southern Board of 
 Missions: 
 
 "God did not reject us. I hope His friends 
 will not reject us. I hope your board will soon 
 send a man in the name of Christ to come and 
 
84 Indian and Spanish Neighbours 
 
 seek and save the poor lost red man. We are 
 distressed on every side. We want friends and 
 help. Our last and only hope is in the Church of 
 Christ. Our woes are heavy upon us." 
 
 Before the first missionaries came to Saddle 
 Mountain, Oklahoma, the hearts of the Indians 
 were steeled against all inroads of white men. 
 Their objections to a government school were so 
 great that another site was chosen. " When the 
 Great Father brought them a missionary, a little 
 bit of a woman who could not defend her scalp 
 against them for five minutes, they were mightily 
 stirred, and said, ' We will let this Jesus woman 
 sit down with us because the Great Father has 
 sent her.' " 
 
 At first they objected to "the church road," 
 and would have no building, fearing the "bad 
 white men " would come, but at last, some time 
 after the organization of the missionary society, 
 "God's Light upon the Mountain," they changed 
 their minds about "the church road," and called 
 it "the way ahead road," which the teacher had 
 showed them. 
 
 Another lovely young teacher among these 
 people was called by them " Aim-day-co." The 
 Kiowa chief. Big Tree, thus explained the name: 
 
 " When we Kiowas see any one going the 
 wrong road and into danger, we cry out ' Aim- 
 day-co — Turn this way.' Our sister saw us on 
 the wrong road — she saw our great danger and 
 called to us, 'Turn this way. Turn to Jesus.' 
 Therefore we call her ' Aim-day-co. ' " 
 
The Mission Field 85 
 
 Soft-syllabled in Indian tongue, 
 
 How sweet that word to claim. 
 O who that knows that race astray, 
 And knows full well " the Jesus way," 
 
 Will take this fair new name 7 
 
 Those who cannot go may "help go," and the 
 warning, "Turn this way," may be uttered in 
 "silver speech," as the coins bearing His image 
 and superscription fall into the treasury by which 
 the Master sits to-day. 
 
 INGATHERINGS 
 
 "He shall gather them as the sheaves unto the 
 floor," might have been spoken by Micah of the 
 souls in our Indian mission field. 
 
 "Yet shall not the least grain fall upon the 
 earth " is as true as when Amos said it, for the 
 grains are " gathered one by one." 
 
 "No men on earth respond more quickly and 
 more joyously to the revelation of God's saving 
 love, than the Indians. Whole tribes have been 
 Christianized. They maintain Christian homes 
 and schools with as much stability and enthusi- 
 asm as many a white community with the spirit- 
 ual momentum of many godly generations back 
 of it. Sixty thousand of these people have al- 
 ready become merged into our national life as 
 citizens." 
 
 At least eight Protestant denominations are en- 
 gaged in mission work among the Indians of this 
 continent — Methodists, Baptists, Presbyterians 
 (including North and South, also Cumberland 
 
86 Indian and Spanish Neighbours 
 
 Presbyterians, Reformed Presbyterians, and 
 other branches) Episcopalians, Congregational- 
 ists. Friends, Moravians, and Swedish. 
 
 Statistics change too often to be accurate, even 
 if totals from each branch of work were avail- 
 able. We must be content with general state- 
 ments of vast encouragement. The outlook is 
 over the whole broad field, and we do not care 
 to stop and particularize the windrows or take 
 the dimensions of the garners into which the 
 grain is gathered. 
 
 A comprehensive statement comes from the 
 Episcopal Bishop of California, having super- 
 vision over an immense territory reaching to 
 Alaska. Bishop Ridley says that he remembers 
 when there was not a Christian Indian from the 
 tidal waters to the river sources among the 
 mountains, but that now there is not a tribe 
 without church, school, and band of praying 
 Christians. He also says that in his extended 
 travels at home and abroad he has not known 
 brighter Christian characters nor more moral 
 communities than among the Indians of British 
 Columbia. 
 
 It is said that seldom have earlier fruits been 
 reaped than in the Indian mission field. Within 
 a year of the landing of the Pilgrims, Elder Cush- 
 man sent back report of the "tractable disposi- 
 tion " of Indian youth. 
 
 In 1830, 250 Choctaws were received into the 
 church during the year. There was a church 
 also among the Chickasaws and another among 
 
The Mission Field 87 
 
 the Cherokees of Arkansas. The haughty 
 Chickasaws were known to go ten miles to 
 evening meeting, torch-lighted along a muddy 
 footpath. In 1828 a teacher wrote, "1 have 
 never seen any people so hungry for the bread 
 of life." About one-fifth of the Stockbridges at 
 Green Bay were Christians, and at this time, 
 three-fourths of all the church members among 
 the missions of the American Board were Indians. 
 
 From that earlier to this later day, encourage- 
 ments have continued. In December, 1904, the 
 Indian population of South Dakota was 20,000. 
 Of these, 4,000 were communicants in about one 
 hundred congregations of one denomination, 
 some districts containing fifteen or twenty of 
 these. In making a circuit of them the mission- 
 ary is obliged to travel from two to four hundred 
 miles. These Indian congregations gave last 
 year $8,075. 
 
 The Pima Indian church in Sacaton, has a 
 membership of 525 members, the largest of any 
 church in Arizona. This is one of seven gathered 
 by that heroic missionary. Rev. Charles Cook, 
 whose heart was so stirred by hearing of the 
 Pimas from an army officer, that in 1870 he gave 
 up the pastorate of a German church under his 
 care in Chicago, and started out without pledge 
 of support from any Board and without money 
 enough to pay his travelling expenses. He took 
 a Bible, a rifle, a small melodeon, and some cook- 
 ing utensils with him. While learning the lan- 
 guage he supported himself as a trader. For ten 
 
88 Indian and Spanish Neighbours 
 
 years his labours seemed vain, but now the re- 
 sults show 1,100 Christian Indians, and Mr. Cook 
 requires nine helpers in his work, six of whom 
 are Indians. In one house of worship the adults 
 crowd the room at one service, and in the even- 
 ing the children fill it. Only in this way, turn 
 about, can the house accommodate the numbers. 
 An on-looker reports, "It may well be doubted 
 if such a devout and worshipful audience can be 
 duplicated in our land." 
 
 "If there is anywhere in the United States 
 at any time of the year, a religious gathering 
 which surpasses, or even equals, in interest, the 
 annual convocation of the Indian congregations 
 of South Dakota, I should like to know it," writes 
 one competent to speak. 
 
 At this time about 2,000 people gather to- 
 gether. There are ten departments, represented 
 by delegates, and each company bears aloft a 
 white standard with a cross, and the motto, " By 
 this sign conquer," embroidered in different col- 
 ours for each division. These great companies 
 start from their several camps, fall into line be- 
 fore bishop and clergy and march to the place of 
 meeting. A photograph of this great kneeling 
 congregation, engaged in solemn worship on the 
 vast level of the blue-arched prairie, red men and 
 white together, brothers all, is a picture which 
 once seen, though but m the compass of a leaflet, 
 can never be forgotten. 
 
 The representatives of ninety congregations 
 gather to consider woman's work at this time, 
 
The Mission Field 89 
 
 each delegate anxious to tell her story and to 
 present the offering from her district. These 
 gifts, at the last convocation, varied from three 
 to five hundred dollars, and at the close of this 
 memorable day those sisters in red had offered 
 nearly $2,500 for the missionary work in South 
 Dakota and elsewhere, at a sacrifice that meant 
 many times what that amount would have cost 
 white people in moderate circumstances. Less 
 than thirty-five years of missionary work in this 
 field by Bishop Hare and his clergy, with their 
 wives, have changed the fierce, warlike heathen 
 Sioux into these devout Christians. 
 
 Perhaps one reason why Bishop Hare is such a 
 great favourite with Sioux and Oneidas is that he 
 believes in making the boys and girls in the 
 schools as happy as possible. He says that with 
 the breaking up of pagan rites, goes much of the 
 heathen merry-making, and there should be 
 good, wholesome fun to take the place of the 
 wild diversions of the old days. "Civilization,'" 
 says the bishop, " seems a hard taskmaster, al- 
 ways saying ' Life is earnest. Time is short. 
 Hurry up. Hurry up. Report for duVy at seven 
 o'clock,' and so on — forever. The old Indian 
 life was like his moccasin, soft and easy-fitting. 
 The new life is like a tight boot, which rubs and 
 makes him sore. Therefore, the more innocent 
 fun we can have in our Indian boarding-schools, 
 the better, and nothing pleases me better, the 
 teachers and scholars know, than a pretty tab- 
 leau or a merry song." 
 
90 Indian and Spanish Neighbours 
 
 And be it known, if so be that any are yet in 
 ignorance as to this, that the sour-faced and 
 grumpy missionaries, if ever there were any, are 
 seen no more in the land, and the happiest, 
 heartiest of mortals, with unquenchable cheer in 
 the midst of deepest dark, now go pleading, 
 "Come, come, unto God my exceeding joy." 
 The Indian school playgrounds echo with song 
 and happy laughter, for the truest gladness is 
 found in "the Jesus road." 
 
 President (then Governor) Roosevelt's address 
 at the Ecumenical Conference, rehearsing his 
 personal experiences among the Indians, stirs the 
 pulse-beats even now, from the printed page. 
 
 I spent twice the time I intended, because I was so interested 
 in seeing what was being done. It took no time at all to see 
 that the great factors in the uplifting of the Indians were the 
 men who were teaching them to be Christian citizens. 
 
 When I came back I wished it had been in my power to 
 convey my experience to those well-meaning people who speak 
 about the inefficacy of missions. I think if they could realize 
 but a tenth part of the work being done, they would understand 
 that no more practical work, nor more productive of fruit for 
 civilization, could exist than that carried on by men and women 
 who are giving their lives to preaching the Gospel to mankind. 
 
 Out there on the Indian reservations, you see every grade of 
 the struggle of the last 2,000 years repeated, from the painted 
 heathen savage, looking out with unconquerable eyes from the 
 reservation where he is penned, to the Christian worker of 
 dusky skin, but as devoted to the work and as emphatically 
 doing his duty as given him to see it, as any one here to-day. 
 I saw a missionary gathering out there on a reservation, the 
 same in kind, though not the same in grade, as that here, and 
 it was a gathering where ninety-nine per cent, were Indians ; 
 
The Mission Field 91 
 
 where they had come in wagons with ponies, with the lodge 
 poles trailing behind them over the prairie two hundred miles, 
 to attend this missionary conference. They were helped by 
 the missionaries, but they did almost all themselves, subscribing 
 out of their little, what they could, that work might go on 
 among their brethren who were yet blind. It was u. touching 
 sight to look at and learn from. 
 
 You who go throughout the world realize that the best work 
 can be done by those who do not limit it to their own immedi- 
 ate neighbourhood, that the nation which spends most effort in 
 trying to see that the work is well done at home, is the one that 
 can spare most effort trying to see that duty is done abroad. 
 
 And yet — there are forty-two of the one hun- 
 dred and sixty-five existent tribes, who have not 
 even heard of Christ. 
 
 Lift up your eyes, the garnered fullness see, 
 But note where wasting sheaves ungathered lie, 
 
 And say not idly, " What is that to me ? " 
 For lo, the Harvest Lord is standing by. 
 
 WORK OF WOMAN'S HOME MISSIONARY 
 SOCIETIES (See page 159) 
 
 GLEANINGS 
 
 While yet one unresisted wrong 
 
 Blurs half the brightness of our stars. 
 
 Our feet shall march to holy wars 
 Our hearts for love of Christ be strong — 
 
 From East to West, from sea to sea. 
 
 His bugles sound for victory. 
 
 — Flora Best Harris. 
 
 [The " farewell " of the young Nez Perces brave, who with 
 three companions, in 1834, took the untrodden way to St. Louis, 
 in search of " The Book," is most touching. Falling into the 
 
92 Indian and Spanish Neighbours 
 
 hands of those who showed them only pictures and cere- 
 monials, they failed to find the help they sought.] 
 
 " I came to you over a trail of many moons from the setting 
 sun. My people sent me to get the white man's Book of 
 Heaven. You took me where you worship the Great Spirit 
 with candles, and the Book was not there. You showed me 
 the images of good spirits, and pictures of the good land be- 
 yond, but the Book was not among them to tell us the way. 
 When I tell my poor, blind people, after one more snow, in 
 the big council, that I did not bring the Book, no word will be 
 spoken by our old men, or young braves. One by one they 
 will rise up and go out in silence. My people will die in dark- 
 ness, and they will go on the long path to the other hunting 
 ground, and no white man's Book to make the path plain. I 
 have no more words." 
 
 It was in 1836 that Dr. Marcus Whitman, and Rev. H. H. 
 Spaulding, fired by the report of this incident, took the long 
 journey, with their brides, to the far-off field. Twenty-four 
 years after Dr. Whitman's ride of four thousand miles to save 
 the Northwest to our country, and after his martyrdom, Mr. 
 Spaulding returned to Idaho, and during three years there 
 was such continuous interest that 696 Indian converts were 
 enrolled. 
 
 Recently Rev. James Hayes, a native pastor, trained by the 
 M'Beth sisters (who have been called " a walking theological 
 seminary "), has been sent by his congregation on more than 
 one trip to teach their old enemies, the Shoshones and Ban- 
 nocks, the way of life. The church took up a large offering — 
 over $200 — to bear the pastor's expenses ; then, deciding that an 
 elder and, later, that the pastor's wife should go too, these 
 Indians, who were not troubled " concerning the collection," 
 proceeded to take up a second and a third offering, all in one 
 day, for this missionary expedition. 
 
 The roll-call of missionary heroes in Indian work includes 
 many other names. Perhaps the very first who did enough to 
 
The Mission Field 93 
 
 entitle him to be called a missionary, was Roger Williams ; he 
 even preceded John Eliot in his interest, although not in syste- 
 matic work. It was his insistence that the king had no right 
 to give away the red men's land, that caused his banishment. 
 
 A later hero was John Stewart, missionary to the Wyandots 
 in Ohio. He was a young mulatto, born of free parents, 
 blessed with a beautiful tenor voice, who had received some 
 education. He heard a voice calling him to preach to the 
 Indians, and being " not disobedient to the heavenly vision," he 
 devoted his life to the work. 
 
 The translation of the entire New Testament from the 
 original Greek, and a part of the Old Testament from the 
 English version into the Creek tongue, to be used by the Mus- 
 cogee and Seminole tribes, was accomplished by Mrs. A. E. W. 
 Robertson, of Muscogee, who has spent more than half a cen- 
 tury of busy, beautiful years among the Indians, and in their 
 service. 
 
 What sort of Christians do the Indians make 7 Outspoken, 
 devout, steadfast and intelligent. In the matter of benevolence, 
 they put us all to shame. A missionary writes of one woman 
 who showed her twenty-five cents tied in the corner of her 
 shawl, "The coffee and sugar are calling for it," she said, 
 " but I have tied it up tight so it can't get away, for I have 
 promised it to Jesus." 
 
 A native Kiowa said, " This is the first time we ever heard 
 of the ' money road ' for Jesus, and our hearts are glad that you 
 told us about it. We all want to go this road." In another 
 mission many pledged from five to ten dollars apiece for mis- 
 sionary work and each redeemed his pledge promptly. During 
 twenty-five years, the natives in one mission raised $17,652 for 
 Indian work. 
 
 " It is well worth a journey across the Dakotas to witness 
 the annual gathering of their women in their missionary meet- 
 ing, presided over with grace, and the program carried out 
 with intelligence and fervour. For years the annual gifts per 
 
94 Indian and Spanish Neighbours 
 
 capita of these Sioux sisters have measured up to the standard 
 of their more highly-favoured sisters of the denomination to 
 which they belong." 
 
 Do the educated Indians go back to their blankets ? Some 
 do. A number of white people have been known to lapse, 
 after high privilege. But the greater proportion remain stead- 
 fast and " instead of leaning, they lift." 
 
 " In Hampton Institute, New Year's morning is signalized 
 by the unveiling of the motto of the senior class. When the 
 flag was withdrawn from the motto of the class of 1903, the 
 words ' Service our Mission ' were disclosed." 
 
 The Christian Endeavour idea has spread among our red 
 neighbours, and proves to be among them what it is elsewhere, 
 an incentive to noble service. 
 
 " The W. C. T. U. has lengthened its cords and strengthened 
 its stakes among the tribes and the Anti-Saloon League has 
 come permanently." 
 
 The petitions against the removal of the prohibitory laws 
 which the Indians themselves insisted upon in treaties, should 
 prevail to prevent the admission of Indian Territory to state- 
 hood with the statute repealed. To do otherwise would be an 
 unspeakable evil. 
 
 MESSAGE FROM THE WORD 
 
 The Land For Christ 
 
 First Promise. Genesis 13 : 17. 
 
 Set before you. Deuteronomy i ; 8. 
 
 How to hold the land. Deuteronomy 5 : 31-33. 
 
 What sort of a land? Deuteronomy II : II, 12. 
 
 Why not possess it ? Joshua 18:3. 
 
 Not one good thing failed. Joshua 23 : 14. 
 Much land to be possessed. Joshua 13 : i. 
 
 Watchword : Be Strong. Joshua l : 6, 9. 
 
The Mission Field 95 
 
 OUR LAND FOR CHRIST 
 
 (Tune: Marty n) 
 Rise, ye children 6f the King, 
 
 Yours a heritage unpriced. 
 Unto Him your tribute bring, 
 
 Take this glorious land for Christ. 
 Where its mighty rivers run. 
 
 Where its lakes majestic lie, 
 May His perfect will be done. 
 
 And His banner lifted high. 
 
 Over continent and coast. 
 
 Islands far, and forest dark. 
 Onward march, a conquering host. 
 
 Your Commander's way to mark. 
 Over many an alien race. 
 
 Let the flag of conquest fly. 
 Bring them to Him, face to face, 
 
 Those for whom He came to die. 
 
 Tarry not. Be strong in Him, 
 
 Take the land to be possessed. 
 He whose eye is never dim 
 
 Leads you in your holy quest 
 Conquer only in His Name, 
 
 Follow only His command, 
 Falter not, till He proclaim 
 
 All this land Immanuel's Land. 
 
 -y. H. J. 
 
 MEMORY TEST 
 
 1. What constitutes the Indian mission field? 
 
 2. Describe the traits which make the Indian susceptible to 
 the truth. 
 
 3. Give account of the beginnings of Christian work among 
 the Indians and name some of the pioneers. 
 
96 Indian and Spanish Neighbours 
 
 4. Mention some benefits of organization, and give the gen- 
 eral plan of missionary work in its twofold aspect, educational 
 and evangelistic. 
 
 5. Give brief review of obstacles in the way of effort and 
 achievement. 
 
 6. What are some of the present encouraging openings ? 
 
 7. How many, and what denominations are engaged in mis- 
 sion work among the Indians ? 
 
 8. What can be said of ingatherings among Choctaws, Chick- 
 asaws, Pimas and others ? 
 
 9. Give some incidents showing the eagerness of Indians to 
 be taught. 
 
 10. Give the views of President Roosevelt, as to the value 
 of missions among the Indians. 
 
 1 1. What are the special forms assumed by woman's mis- 
 sionary work? 
 
 12. Give illustrations of its success. 
 
THE SPANISH-SPEAKING PEOPLE 
 
 Earlier and Later Days 
 
THE NAMELESS FOLD' 
 
 O Shepherd of the Nameless Fold, — 
 
 The blessed Church to be — 
 Our hearts with love and longing turn 
 
 To find their rest in Thee. 
 " Thy kingdom come," its heavenly walls 
 
 Unseen around us rise. 
 And deep in loving human hearts 
 
 Its broad foundation lies. 
 
 From out our low, unloving state, 
 
 Our centuries of strife. 
 Thy hand, O Shepherd of the flock, 
 
 Is lifting us to life. 
 From all our old, divided ways 
 
 And fruitless fields we turn 
 To Thy dear feet, the simple law 
 
 Of Christian love to learn. 
 
 O holy kingdom, happy Fold ! 
 
 O blessed Church to be ! 
 Our hearts in love and worship turn 
 
 To find ourselves in Thee ; 
 Thy bounds are known to God alone, 
 
 For they are set above ; 
 The length, the breadth, the height are one, 
 
 And measured by His love. 
 
 — Mary A, Lathbury. 
 
 ' By permission. The words are set to music in the Assembly 
 Hymnal. 
 
IV 
 EARLIER AND LATER DAYS 
 
 MANY of our next-door neighbours speak 
 in strange tongues. The alien speech 
 does not ahenate us, however, for all 
 can read and understand the sign-manual of love, 
 and close communication is thus established with 
 all who are " under our flag." 
 
 In earlier days, we heard the musical syllables 
 of the Spanish language echoing over remote 
 borders, and, later, within the far western and 
 southern boundaries of our land. Now, those 
 who speak this tongue are gathered in great 
 numbers among us, especially in our new island 
 possessions. We feel the tightening of the neigh- 
 bourly tie that binds. We thought, perhaps, that 
 we had quite enough to attend to with the first 
 appeals " to do good and to communicate " with- 
 out these alien races in their clamorous need; but 
 long ago we heard the voice of loving command 
 saying, "Give a portion to seven and also to eight." 
 We have always found that if the eighth portion 
 is required, we can find it to give. The need was 
 never more pressing than now among our Span- 
 ish-speaking people, and again the familiar Voice 
 is heard, "Say not unto thy neighbour, Go, and 
 come again, and to-morrow I will give thee, 
 when thou hast it by thee." We know very 
 99 
 
loo Indian and Spanish Neighbours 
 
 well that we have more than "three loaves" in 
 the house, when the midnight knock is heard. 
 Let us, therefore, "arise and give him as much 
 as he needeth " of this bread of knowledge, love, 
 and life which our Master breaks and puts into 
 our hands to "distribute to the necessities" of 
 waiting souls. 
 
 NEW MEXICO 
 
 This land of "sun, silence and adobe" is very 
 old. Over it still broods the spirit and the spell 
 of romance come down through ancient days. 
 Historians tell us, that since the year of our Lord, 
 600, New Mexico has been the abode of nations. 
 In desolate places, half-buried in storm-blown 
 sand, the broken walls bear witness to a popula- 
 tion of many thousands even in those days of the 
 middle ages when crusading knights led the hosts 
 to the Holy Land to recover the Holy Sepulchre. 
 In cliff and cave are written the stories of remote 
 peoples and the symbols of their faith. Temples 
 and altars rose upon mountain and valley before 
 the century of Cortez and his conquests, and even 
 the ruins of palaces and cities betray the perfec- 
 tion of civilization attained by the native races of 
 the Western Continent. Within this territory 
 was cradled the race over which the Montezumas 
 were kings, and the pages of their history flash 
 with a barbaric splendour like that of fairy tales. 
 A perfect military system and a system of schools 
 were maintained, and literature was preserved by 
 means of hieroglyphics. 
 
Earlier and Later Days loi 
 
 After Cortez had conquered the Aztec empire 
 and established his ill-gotten power in Mexico, 
 there came amazing tales of the wealth of a 
 country to the north, with " seven cities of gold," 
 and the fabulous reports led the Spanish leaders 
 to the discovery and invasion of New Mexico. 
 Greed of gold and love of adventure lured an ex- 
 ploring army of Spaniards which marched on to 
 spread devastation through the new territory. 
 For years the native tribes defied the invaders, 
 yielding at last to overpowering numbers, not to 
 greater courage, and Spanish rule ran through 
 three hundred years. 
 
 Through all this period there was no advance 
 in politics, the arts, sciences, education or religion. 
 In 1846, but one school was to be found in the 
 region now known as New Mexico. 
 
 The very location of many rich mines worked 
 by the Spaniards was forgotten, and others were 
 idle. Implements of manufacture and of agri- 
 culture showed little advance since the days of 
 the primitive forefathers, and, as in Mexico, the 
 amalgamated aborigines and Spaniards produced 
 a new type of inhabitant, the Mexican. The 
 territory differed little from the parent country, 
 from which no natural boundary line divided it. 
 
 During the war with Mexico, General Kearney 
 had orders to push his division across the plains 
 to Santa F6, and take New Mexico. Under a 
 flag of truce, he tried all powers of persuasion to 
 induce the authorities to yield peaceable assent to 
 the "claim of annexation," but without avail. 
 
102 Indian and Spanish Neighbours 
 
 An army of 7,000, gathered by the Spanish 
 leader, opposed the American's advance, but 
 dissensions arose, panic followed, and nothing 
 but abandoned breastworks of fallen trees, and 
 nine pieces of artillery were in position to defend 
 the capital against our army, when the United 
 States flag was raised in Santa Fe. August 22, 
 1846, General Kearney formally declared New 
 Mexico to be a part of the United States. Thus, 
 without gunshot or bloodshed, this vast territory 
 was transferred from Spanish dominion to the 
 freedom of American government. 
 
 The magnificent resources of the new posses- 
 sion were but little understood or appreciated, 
 California gold, Nevada silver and Colorado 
 grazing plains being counter-attractions. For 
 the first quarter-century of possession, this part 
 of the United States remained as it was found, 
 essentially foreign and uncultivated. 
 
 But the tide of immigration has set towards 
 New Mexico. Railroads have made it accessible, 
 its healthful climate has made it attractive, gov- 
 ernment affairs have called to it men of ability, 
 and legal settlements of land-claims have invited 
 lawyers, while engineers, capitalists and others 
 have aided in developing its resources. Schools 
 and churches are multiplying, and the pressure of 
 the American idea has even compelled the Ro- 
 manists, who have so long dominated it, to 
 take forward steps in education, establishing 
 schools of high grade in some of the principal 
 cities. 
 
Earlier and Later Days 103 
 
 There are four distinct and somewhat an- 
 tagonistic classes, making up the population of 
 New Mexico. First of these are the 
 
 Pueblo Indians. These are remnants of the 
 native race, whose history and antecedents lie in 
 a dim past, almost beyond our tracing. Scattered 
 in seventeen towns, possessing a common lan- 
 guage in the Spanish, but using twelve or fifteen 
 dialects among themselves, nominally Roman 
 Catholic, but more truly pagan, partially civilized 
 and entirely self-supporting, these Indians live 
 in the communal houses associated with their 
 name. 
 
 Roving Indians. There are from ten to thirty 
 thousand of these interlopers, who have drifted 
 southward, having nothing in common with the 
 Pueblo Indians, and being, in their savagery, more 
 or less of a menace. 
 
 Americans. From 9,000 in 1880, the American 
 population has been steadily increasing, and is 
 now the dominant force in the territory. 
 
 Native Mexicans. These are the Spanish-speak- 
 ing people that no w invite our neighbourly interest. 
 They are of mixed origin, Spanish and Indian, 
 and when released from the galling yoke of Spain 
 they still remained under priestly dominion. 
 Church tithes, and extra demands for masses, 
 penances and privileges, have drained their re- 
 sources, till the poverty of the masses is almost 
 inconceivable. Only within the last few years 
 have tables and beds formed any part of ordinary 
 Mexican house-furnishing, a wooden chair or 
 
104 Indian and Spanish Neighbours 
 
 box upon the mud floor of the mud house, being 
 the extent of conveniences. 
 
 In dreamy idleness the dwellers in this " Land 
 of To-morrowness " spend much of their days. 
 Their lack of energy and management accounts 
 in part for their poverty, although the still larger 
 measure is caused by that extortion which makes 
 the ringing of church bells, baptisms, burials and 
 every other ordinance and privilege, a burden 
 under priestly rule. 
 
 How can women sew who have nothing to 
 sew, or cook with nothing to cook ? Their idle- 
 ness is as pitiable as it is pernicious. The women 
 are densely ignorant, as a class, but few being 
 able to read, while a large proportion of the 
 children are growing up with no facilities for 
 even an elementary education. 
 
 In New Mexico are found all gradations be- 
 tween the opposite types of courteous cavaliers 
 and the lowest specimens of squalid wretched- 
 ness. The Penitentes still exist as a class, ex- 
 ceeding the old Hindus in self-imposed tortures 
 even unto death. They are norninally Catholic 
 but are not formally recognized by that church, 
 and even in recent time their excesses are a 
 piteous appeal for light in their pagan darkness. 
 
 In many particulars, New Mexico is still a for- 
 eign country, but we must remember that both 
 Mexicans and Pueblo Indians are American citi- 
 zens, with rights, privileges, and responsibilities, 
 however ill-fitted to exercise them. Yet the 
 light of promise shines over this land, of unde- 
 
Earlier and Later Days 105 
 
 veloped, but of unsurpassed natural resources, 
 and New Mexico " bids fair to become a bright 
 star in the constellation of the states." 
 
 MISSIONARY WORK 
 
 "A hundred thousand souls in this sunny land 
 sit under the shadow of a power that only with 
 ignorance can continue its oppression. When 
 shall these people come forth and learn as did 
 Luther that ' the just shall live by faith ' ? " 
 
 The grave question of New Mexico's future 
 and the problem of our Spanish-speaking neigh- 
 bours, must be solved by varied forces, first 
 Christianizing and then educational and govern- 
 mental. The Christian churches of our land have 
 given over sixty mission schools to this territory 
 with over one hundred and forty teachers, and a 
 goodly number of ordained missionaries, with 
 five or six times as many native preachers. 
 
 The people are hungry for the Bread of Life. 
 A missionary writes, "Never have 1 seen a place 
 where they seemed more eager to hear the Word. 
 God has put a great commission upon His church. 
 No harder task ever comes to our teachers on this 
 mission field than to refuse admission to boys 
 and girls hungry for knowledge." Many of the 
 would-be scholars are exceedingly bright and 
 promising, and eager to learn the language of 
 this, their own country. When will there be 
 money enough to carry on the King's business, 
 as there is always enough and to spare for the 
 world's traffic, and for saloons and many a snare ? 
 
io6 Indian and Spanish Neighbours 
 
 The mission schools in New Mexico have made 
 wonderful progress and have turned out products 
 beyond all price. In one instance, a school taught 
 by a man and his wife transformed a region 
 twelve miles in diameter. When it was opened, 
 indolence, vice, ignorance, were dominant, and 
 wretchedness prevailed. Now, after fourteen 
 years of effort, the farms are well tilled, American 
 ideas prevail, the women have become good 
 housekeepers, whole families come to church 
 upon the Sabbath day, and there have gone out 
 from this centre, one colporteur, six native evan- 
 gelists, four Sunday-school superintendents, six 
 church officers, ten Sunday-school teachers, two 
 public school and four mission school teachers. 
 How God has multiplied the seed sown! 
 
 Industrial work is carried on in connection 
 with these mission schools and stations with 
 great success, and with the high approval of the 
 Mexicans themselves. 
 
 ARIZONA 
 
 Arizona has been termed " the Sunset Land." 
 "Better were she called 'the Land of the Morn- 
 ing,' " writes an interested visitor, "for unto her 
 has come the dawning of a new era." 
 
 By the magic of irrigation, deserts are now gar- 
 dens, bright with bloom and shaded by lofty trees. 
 All extremes of climate and vegetation are found 
 within Arizona's borders, from arctic lichens 
 to the flowers of the torrid zone, from oak 
 and pine to orange and vine. " Charles Dudley 
 
Earlier and Later Days 107 
 
 Warner gave a new distinction to Southern Cali- 
 fornia by calling it ' our Italy.' Then Arizona is 
 'our Persia,' for in soil, climate and production it 
 is far more like Persia than like any other portion 
 of the United States. People who have travelled 
 around the world say that its climate cannot be 
 equalled. As a fruit-producing country and as a 
 health resort Arizona takes first rank." 
 
 The indigenous peoples are Indian and Mexican. 
 The Mexicans are Catholic, almost to a man. 
 "They live in adobes, with scarce any furniture in 
 their small homes. They work when they feel 
 like it, and the rest of the time sit in the sun. In 
 some homes where there is scarce anything else 
 by way of furnishing, there is a sewing-machine. 
 The women love above all else to sew, and many 
 of them do beautiful work." 
 
 The city of Tucson has been called the " Sodom 
 of America, with more wickedness to the square 
 inch than in any other city in the United States." 
 This is explained by the Mexican love for liquor 
 and the prevalence of saloons. " In one year the 
 owner of the finest saloon in Tucson cleared 
 $80,000, and to celebrate his success, went up on 
 the m6sa and threw coins around on the ground 
 for the people to pick up. And this in contrast 
 with a little Christian church that struggled for 
 twenty years to pay a small debt." 
 
 In 1853, at the time of American occupation, 
 Tucson was little more than a trading post with 
 a Spanish garrison. It is quite a modern city to- 
 day, although "the old town "remains almost 
 
io8 Indian and Spanish Neighbours 
 
 unchanged, with narrow streets and mud-walled 
 houses, " fitting symbols of the lives of the Mex- 
 icans who live in them, content to exist as their 
 fathers did, observing the same customs." There 
 are between 3,000 and 4,000 Mexicans in Tucson, 
 and about 14,000 in Arizona, or one-third of the 
 population. Some of these are leading business 
 men, and some are clerks and tradesmen, but a 
 large part of the people are still destitute, ignorant 
 and neglected. While Catholicism is strong, 
 many Mexicans are unbelievers, without any 
 Christian faith whatever. A recent census shows 
 the children of school age to be 3,000, of whom 
 one third are Mexicans. The Catholic bishop re- 
 sides in Tucson, and strengthens the hold of 
 Romanism upon the people. The principal Prot- 
 estant work in Tucson is among the Pima and 
 Papago Indians, for whom the Presbyterians have 
 a large and flourishing school. 
 
 " This is Arizona. What are we going to do for her ? She 
 is calling to us. Her women are pleading for a school in which 
 to learn Christian ways of keeping house. Her men are call- 
 ing. Romanism has kept them in the dust long enough. God 
 is calling us. If you could see the wistful look upon the faces 
 of the Mexican and Indian women, you would recognize it as 
 the touch of God's finger in their lives for something better." 
 
 " O Arizona, sun-kissed land. 
 Thy day of birth is near at hand." 
 
 CALIFORNIA 
 
 When all of the Southwest now occupied by 
 New Mexico, Arizona and Southern California, 
 
Earlier and Later Days 109 
 
 passed into the possession of our government, the 
 deep-rooted conditions could not be legislated out 
 of existence, nor immediately changed. 
 
 Our Mexican neighbours who face the Golden 
 Gate are in great need and have heretofore, in 
 comparison with those nearer, been "overlooked 
 in the distribution of the bread." They are 
 within our reach and it is for us to pass the 
 sacrament on to them, with the gracious invita- 
 tion, "Eat, O friends, drink, yea, drink abun- 
 dantly, O beloved." 
 
 A missionary worker who has had exceptional 
 opportunities and experience in overseeing and in 
 observing this field, writes thus concerning it: 
 
 That the people are not generally intelligent in business 
 matters, and that they need instruction in clean, honest living 
 and dealing, is due to the fact that they have been neglected, 
 crowded aside, by the dominance of greed ; we find them to-day 
 a people who should have our sympathy and help. They love 
 their children and would have them educated in a way to pre- 
 pare them for a different kind of life from that which the parents 
 have known. The best help for these young people is given 
 by the Christian boarding-schools, where they are instructed in 
 all kinds of work, and have school advantages combined with 
 home life. From personal knowledge I can speak of most sat- 
 isfactory results among the girls in New Mexico and California. 
 The people are polite, and usually gentle. Taking the girls 
 while young, we find they have bright minds and willing 
 hands. 
 
 Some years ago these people were land-owners, or labourers 
 for those vfho kept them in ignorance which is bondage. To- 
 day a few have power, but the multitudes are oppressed and in- 
 dolent. Give them a new hope by opening doors of usefulness 
 and a change will be seen. The girls must be taught to make 
 
no Indian and Spanish Neighbours 
 
 better homes. Intelligent mothers will have different sons to 
 help the next generation. Only in this way can they be desira- 
 ble American citizens. 
 
 The rum foe is abroad. The first thing to greet the eye on 
 entering one of their towns is the saloon-sign, seen till one 
 thinks it must be the only business in town. Can we expect 
 anything good, clean and desirable, where this curse is in the 
 lead? 
 
 The Methodist and Presbyterian churches have 
 entered the field of Spanish-speaking people in 
 Los Angeles, and both denominations have 
 schools there. There are also a number of mis- 
 sion schools for these people of foreign tongue, 
 in Colorado. 
 
 " Conditions among these people in California 
 do not change rapidly. Their number is greater, 
 for carloads of Mexicans have been shipped into 
 the state — 'shipped' is the literal word for it." 
 Some day, may there be a better story to tell 
 about these neighbours of ours. 
 
 WORK OF WOMAN'S HOME MISSIONARY 
 SOCIETIES (See page 159) 
 
 MEXICAN NOTES 
 
 Those inclined to regard New Mexico as a land of cacti, 
 sage-brush, and little else, would do well to read the latest gov- 
 ernment reports. 
 
 The time may come when New Mexico will have as much 
 wealth with which to send out missionaries, as Western Penn- 
 sylvania. A senator, arguing against statehood, said : " When 
 God made the world, He said it was good. Then He took up 
 some scraps that were left and made New Mexico and Arizona." 
 But this senator, like other agnostics, doesn't know what our 
 
Earlier and Later Days 1 1 1 
 
 God can make out of scraps. He did not know of the greatest 
 pine forests, the greatest deposits of coal in the United States, 
 found in New Mexico. There are sheep enough here, if placed 
 touching each other, to make a flock reaching from San Fran- 
 cisco to New York. The choicest fruit and a marvellous cli- 
 mate may be found here. Don't be afraid, brethren, that the 
 money you put into home missions in New Mexico is going 
 into a bag with holes. It will yield a bountiful harvest. — The 
 Herald and Presbyter. 
 
 Some people now say, " We have been sending missionaries 
 to New Mexico for years. Haven't you got the work done 
 yet ? Why don't you get on faster ? " For one reason, because 
 for every teacher and preacher sent, the American people has 
 furnished a score of gamblers, saloon-keepers and bad men. 
 
 " Why do you give a start when I speak to you ? " asked an 
 American friend of a New Mexican neighbour. " The first 
 Americans who came were bad and dangerous men," was the 
 reply, " and I can't get over feeling startled at sound of the 
 American voice, though I have perfect confidence in you.'' 
 Over against this indictment, I am glad to put the testimony 
 concerning a home missionary, " He was a good man. He 
 was a good neighbour. He never once deceived us." I am 
 glad also to testify to the character of some noble examples of 
 business men, who, without knowing it, are the best of mission- 
 aries to these people. Spite of all drawbacks, and considering 
 from whence they have come, the Mexicans are a rising 
 people.— ^CT-. J. H. Heald. 
 
 The missionary was seated at the organ one morning, sur- 
 rounded by her little Mexican pupils, when Enrique touched 
 her arm and said, pointing to a new boy, " He no song." It 
 went to the missionary's heart because it expresses a great truth 
 concerning these children from the wretched adobes. Dear 
 friends, you who have a song, will you not lend your aid to 
 give the' child in our midst a song too ? " Service is the key- 
 note in the Master's kingdom." — Mrs. Anna Kent. 
 
112 Indian and Spanish Neighbours 
 
 Rev. E. H. Stover writes from Alcalde concerning the equip- 
 ment of a mission school : " Not to be overlooked is a flagstafif, 
 fifty feet high, from vfhich floats a fine eight-foot flag, the only 
 recognizable sign of American civilization as you pass the town. 
 We believe that ' it should not be left to Boston boys alone to 
 salute the old flag, but that every school in the land should fol- 
 low the patriotic custom,' and we live up to our belief. In the 
 salute • We give our heads and our hearts to our God and our 
 country— one country, one language, one flag,' the boys fling 
 their hats high, as they shout ' one flag.' " 
 
 In 1889 there stood before the meeting of a Woman's Home 
 Mission Board in New York City the grandson of Father 
 Gomez. In his hands he held the old, worn Bible which 
 Gomez, through some providence hearing of the Word of God, 
 travelled 150 miles to purchase, borrowing a yoke of oxen, and 
 leading one, vifhich he sold for twenty-five dollars to pay for the 
 Book. It led him to renounce Romanism, though when he 
 bought it he did not so much as know of the existence of a 
 Protestant church. 
 
 An old man, promised that a school should be opened in his 
 village, or plaza, " sometime," exclaimed : " Sometime ! Some- 
 time I be dead ! " The pathetic plea, repeated in the East, se- 
 cured a school at once. — Jiev. D. E. Finks. 
 
 In early years individual efforts were made to begin Gospel 
 work among the Spanish, but the one who really established a 
 permanent Protestant mission, was a Christian Mexican from 
 Mexico City, Senor Antonio Diaz, a man of fervent spirit and 
 consecration. Members of this worker's large family are still 
 interested in the work in Los Angeles. The scholars are so 
 happy to come back to the Ix)s Angeles School when it reopens 
 after vacation, that one girl expressed it thus : " I am so glad to 
 be back in school. I like it better than my house, it is my 
 
Earlier and Later Days 113 
 
 home." A glance at the dismal places where many live would 
 make it clear that such houses might be gladly left for such a 
 home as the school offers. 
 
 This, also, from California : " If applications for admission to 
 our Girls' Home can be looked upon as an index of apprecia- 
 tion of our work, we may be fully satisfied this year. The 
 mother of one of our oldest girls visited us last week bringing 
 with her three more of the family and only regretting that the 
 baby was yet too young. While most of the people are poor, 
 we see a great advance from year to year in their willingness 
 to help in return for what is done for their children." 
 
 From one of a number of schools for Spanish-speaking people 
 in Colorado comes this word : " There has been a noticeable 
 increase of interest on the part of the pupils, all making rapid 
 advance. The schoolgirls were quite enthusiastic over their 
 quilt-piecing, some making an entire quilt by hand, the sewing 
 of which would do credit to any children of the same age. 
 They were very proud when allowed to take home the result of 
 their labours as ' their very own.' 
 
 " A little Mexican girl was invited to visit me, and on arriving 
 she put down a small bundle saying, ■ My grandmother says I 
 may stay with you all the time.' I did keep her several days, 
 to her delight. I never saw a happier child than she. Julian- 
 ita is an orphan and her grandparents care for her when there 
 is no other place open. I have been much impressed with the 
 fact that orphan children readily find a home, poor as the peo- 
 ple are. A more sympathetic people I have never seen than 
 these Mexicans. The majority of those I know have orphan 
 children in their care." 
 
 Another teacher in Colorado writes of the interest a native 
 convert has shown in the destitute people of a neighbouring 
 plaza, or village, where he went to sell potatoes. He said he 
 never saw such ignorance and it made his heart ache. There 
 
114 Indian and Spanish Neighbours 
 
 was no school of any kind, nor could he find a book in the 
 town. Children ran wild and the people were like animals. 
 Once a month the padre came, the people said, to collect dues 
 and say a few prayers, and go on. The poverty of the people 
 was beyond description. 
 
 A Spanish-English letter from a Mexican boy to his teacher : 
 " I am sorry to tell you that my Bible is out of me. One of 
 my friends went to Kansas and he took it with him ; and I 
 could say nothing to him because he was very much affectionate 
 to the reading of it and believe it too. But I am going to send 
 for another one." 
 
 HOME MISSIONS 
 
 ( Tune : Austria.) 
 Goodly were thy tents, O Israel, 
 
 Spread along the riverside. 
 Bright thy star, which rose prophetic, 
 
 Herald of dominion wide ; 
 Fairer are the homes of freemen 
 
 Scattered o'er our broad domain ; 
 Brighter is our rising day-star. 
 
 Ushering in a purer reign. 
 
 Welcome to the glorious freedom 
 
 That our fathers hither brought 
 Welcome to the priceless treasure 
 
 That with constant faith they sought. 
 See, from every nation gathering, 
 
 Swarmmg myriads throng our coasts. 
 Hear, with steady steps advancing. 
 
 Ceaseless tread of countless hosts. 
 
 God of Nations, our Preserver, 
 
 Hear our prayers, our counsels bless. 
 
 Lift o'er all Thy radiant banner. 
 On these souls Thy love impress ; 
 
Earlier and Later Days 115 
 
 From Thy throne of boundless blessing. 
 
 O'er our land Thy spirit pour ; 
 In the grandeur of Thine empire, 
 
 Reign supreme from shore to shore. 
 
 — Samutl Wolcott. 
 
 MESSAGE FROM THE WORD 
 Salvation 
 
 Who shall see it? 
 
 The author. 
 
 The personal element. 
 
 To whom ? 
 
 The same to all. 
 
 No hope elsewhere. 
 
 Where? 
 
 Without discrimination. 
 
 Through whom ? 
 
 Who shall proclaim ? 
 
 How many ? 
 
 Special ministers. 
 
 General commission. 
 
 The watchmen's mis- 
 sion. 
 
 Are there few that be 
 saved? 
 
 (All flesh) Luke 3: 6. 
 
 (Our God) Psalm 68 : 20. 
 
 (My salvation) Psalm 27 : I. 
 
 (All believing) Titus 2: 11. 
 
 (Common salvation) Jude 3. 
 
 (In God only) Jeremiah 3 : 23. 
 
 (Midst of earth) Psalm 74: 12. 
 
 (Ends of earth) Psalm 98 : 2, 3. 
 
 (All kings) Psalm 72 : II. 
 
 (Poor and needy) Psalm 72: 12, 13. 
 
 (Christ only) Romans 5 : 6, 8, 9. 
 
 (Messengers) Isaiah 20 : 7. 
 
 (Many or few) I Samuel 14 : 6. 
 
 (Priests) Psalm 132: 16. 
 
 ( Him that heareth) Revelation 22 : 17. 
 
 (The Lord's remembrancers) Isaiah 
 
 62: 6, 7. 
 (Unnumbered hosts) Revelation 
 
 7 : 9. lo- 
 
 SENTIMENTS 
 {To ie repeated after Bible Lesson.) 
 " Why they have never known the way before. 
 Why hundreds stand outside Thy mercy's door, 
 I know not ; but I ask, dear Lord, that Thou 
 Wouldst lead them now." 
 " The goal for the Church of Christ is nothing less than the 
 subjection of all things to Him, ' the gathering together in one, 
 all things in Christ, both which are in heaven and which are in 
 
il6 Indian and Spanish Neighbours 
 
 earth.' This is God's eternal plan, and, in spite of all seeming 
 interruptions and delays, nothing can prevent its glorious con- 
 summation." 
 
 " Let us seek, year by year, to grow into fuller realization ol 
 our responsibilities and privileges as co-v\rorkers v^ith God. 
 What else veill make life appear noble and worth living? 
 ' Behold, Thy servants are ready to do whatsoever my Lord the 
 King shall appoint.' " 
 
 O God, make of us what Thou wilt ; 
 Guide Thou the labour of our hand ; 
 Let all our work be surely built 
 
 As Thou, the architect, hast planned. 
 
 — Henry Van Dyke, D. D. 
 
 And they that are far off shall come and build in the temple 
 of the Lord. — Zech. 6 .• ij. 
 
 MEMORY TEST 
 
 1. Describe New Mexico, tell how it was taken under our 
 flag, and mention kinds and character of population. 
 
 2. Give some account of missionary operations in this field. 
 
 3. What can you say of Arizona — its greatest menace, 
 highest need, and special claim ? 
 
 4. What are the prevailing characteristics of the Mexicans 
 in California ? 
 
 5. What has been done for these people and what remains 
 to be done ? 
 
 6. What is the special work of the women of the church for 
 these Spanish-speaking people ? 
 
CUBA 
 
The Lord reigneth ; let the earth rejoice ; 
 
 Let the multitude of isles be glad. 
 Clouds and darkness are round about Him : 
 
 Righteousness and judgment are the foundation of 
 His throne. 
 
 Sing unto the Lord a new song, 
 
 And His praise from the end of the earth; 
 Ye that go down to the sea, and all that is therein, 
 
 The isles and the inhabitants thereof. 
 Let the wilderness and the cities thereof lift up their voice, 
 
 The villages that Kedar doth inhabit ; 
 Let the inhabitants of Sela sing. 
 
 Let them shout from the top of the mountains. 
 Let them give glory unto the Lord, 
 
 And declare His praise in the islands. 
 
 — From Psalm <)f and Isaiah 42, as arranged in 
 The Modern Readers' Bible. 
 
CUBA 
 
 THE Woman's Home Missionary societies 
 and otlier organizations with similar 
 purpose are especially concerned with 
 our obligations to the Spanish-speaking people 
 upon the wind-swept islands that clamour for 
 neighbourly help. If they cannot literally beat 
 upon our doors, they can call through our win- 
 dows, and the cry of need will not be hushed 
 until the want is supplied. 
 
 Cuba, "the Pearl of the Antilles," is included in 
 these studies because, for convenience of admin- 
 istration, some denominations place it under the 
 care of their home mission boards, the Philippines, 
 for the same reason, being usually assigned to the 
 boards of foreign missions. The island is the 
 extreme western peak of. a submarine mountain 
 range, running southeasterly for nearly two thou- 
 sand miles. 
 
 The position is strategic. Key West, Florida, 
 is ninety-six miles distant, and Yucatan one hun- 
 dred and thirty miles, while Haiti and Jamaica 
 are visible from the east. When the Central 
 American isthmus, several hundred miles south, 
 shall be cut, Cuba will lie in the course of the 
 maritime commerce between the two oceans, 
 with ample anchorage for the fleets of the world 
 in her splendid harbours. 
 119 
 
120 Indian and Spanish Neighbours 
 
 Discovered by Columbus a fortnight after his 
 first notable achievement, this island-pearl, set 
 about with seven hundred and thirty smaller 
 jewels upon the sapphire sea, was written down 
 in the explorer's diary as "the most beautiful 
 land ever beheld by human eyes." Annexed to 
 Spain, and visited three times by Columbus after 
 its discovery, its aborigines were found to be a 
 gentle and peaceable people, singularly free from 
 the vices of their neighbours near by. 
 
 Four hundred years of Spanish misrule left sad 
 results and records. In two centuries the en- 
 slaved natives were almost entirely destroyed. 
 Negro slaves were imported to take their places, 
 and for two centuries poverty and misery in- 
 creased under priestly rule and extortion, while 
 the natural resources of the island were left un- 
 developed and the means of education were 
 pitifully meagre. 
 
 In 1762 the English captured Havana and 
 opened that port to foreign trade. In seventy- 
 two years there were ten revolts against the 
 tyranny of Spain. The Ten Years' War, begin- 
 ning in 1868, cost the island almost a billion of 
 dollars. 
 
 The last revolution occurred in 1895. The in- 
 surgents, under the leadership of such men as 
 Gomez, Garcia and Maceo, formed a government 
 and organized a guerilla warfare which "the un- 
 speakable Weyler" was sent by Spain to crush. 
 He failed to overpower the actual rebels, but he 
 took vengeance upon the innocent, driving the 
 
Cuba 121 
 
 pacificos, or peaceful peasants, from their little 
 farms, and concentrating tlnem in the towns, 
 where starvation and massacre awaited them. 
 
 A passionate love of country fills and fires the 
 Cuban heart. Against this patriotism, against 
 commanders and soldiers, and the defenseless 
 people, General Weyler set himself with a cruelty 
 almost incredible, and soon spread almost uni- 
 versal wreck. Within a few months 200,000 
 people died in Spanish prisons. 
 
 A war of intervention on the part of the gov- 
 ernment of the United States became inevitable. 
 
 "All the lands which had once called Spain 
 master, had passed from the hands of men who 
 could not use them into the hands of those who 
 could. The expulsion of Spain from the Antilles 
 was merely the last and final step of the inexor- 
 able movement in which the United States has 
 been engaged for nearly a century." 
 
 "The merciful impulse of the American peo- 
 ple" had its way. On the nth of April, 1898, 
 President McKinley sent a message to Con- 
 gress recommending intervention. After a sin- 
 gularly calm and just consideration of the whole 
 matter, and a marvellous control on the part of 
 the people at large. Congress declared, upon 
 April 19th, that "The people of Cuba are, and of 
 right ought to be, free and independent," and 
 authorized the President to call out the entire 
 land and naval force of the country to secure this 
 freedom. In a few days our fleet set sail upon 
 its mighty and merciful errand. The story of 
 
122 Indian and Spanish Neighbours 
 
 our neighbour's deliverance is recent and familiar 
 history. 
 
 "Uncle Sam, having performed his first duty 
 in the premises," writes John Kendrick Bangs 
 in "Uncle Sam, Trustee," "another important 
 one remained. He had rescued a helpless child 
 from the hands of a brutal father. It now be- 
 came his office to nurse the sickly infant back to 
 health again, to start him along the road to pros- 
 perity, and to administer his property until such 
 time as he should be able to care for his own. 
 Uncle Sam, Neighbour, was transformed into 
 Uncle Sam, Trustee." 
 
 The sanitary conditions of the island were des- 
 perate. Houses and highways were filled with 
 the dead and dying, starvation stared from every 
 corner, and cleanliness was an unknown virtue. 
 The marvellous work of sanitation which has 
 been the wonder of the world went forward 
 with amazing speed. Schools were established, 
 order was evolved out of chaos, and the island 
 settled down to the enjoyment of peace. 
 
 The humane spirit and policy shown by the 
 American administration in Cuba for our neigh- 
 bours' uplifting, was a missionary spirit to be held 
 in lasting and grateful remembrance. In the 
 stamping out of pestilence, the promotion of 
 health and comfort, the regulation of affairs, and 
 the change of public opinion from cringing ser- 
 vility to an attitude of respect and affection, the 
 victories of peace have far exceeded those of war. 
 
 Cuba was a well-organized republic, with 
 
Cuba 123 
 
 President Palma and a full cabinet at its head, 
 when, in May, 1903, American troops, no longer 
 needed for protection, were withdrawn from the 
 island. 
 
 White, black and coloured Cubans, Spaniards, 
 and foreigners, make up the million and a half of 
 Cuba's present population. White Cubans, of 
 Spanish extraction, consider themselves natives. 
 They are the land-owners, and many were once 
 wealthy. Under oppression they became pov- 
 erty-stricken and filled with hatred towards their 
 oppressors. Coloured Cubans are a mixture of 
 the white and black races. Black Cubans, de- 
 scended from the earlier imported negroes, are 
 said to be more industrious than the negroes of 
 other West India Islands. The black and col- 
 oured Cubans are the labourers. Foreigners, 
 exclusive of about thirty thousand Chinese, are 
 in Cuba for mercantile purposes, and form a 
 small per cent, of the population. 
 
 The better class of Creoles, or white Cubans, 
 are said to include the finest types of manly 
 independence and valour, and the highest types 
 of womanly beauty in the island. They have 
 strong traits of character, including honesty, 
 family attachment, hospitality, a respect for 
 others' rights, and a strong desire for the edu- 
 cation of their sons and daughters. 
 
 MEDICAL WORK 
 
 The need of hospital service and general med- 
 ical work in Cuba made an urgent appeal to the 
 
124 Indian and Spanish Neighbours 
 
 Christian sympatliies of America. The sad for- 
 tunes of war left upon the island multitudes of 
 sick, wounded, maimed and dying, and the un- 
 speakable horrors of unsanitary conditions fos- 
 tered and spread disease everywhere. But the 
 medical work has not been largely undertaken 
 by churches or missionary boards, but has rested 
 with the military guardians and promoters of 
 peace and health. In Havana alone there were, 
 before the Spanish-American War, thirty-three 
 hospitals, asylums, and sanitariums, but all were 
 under Romanist control, and not one of them was 
 abreast of the times in equipment or administra- 
 tion. Nurses were very difficult to obtain, and 
 the sick were left to care for themselves, largely, 
 without modern alleviations and appliances. 
 Vigorous and drastic measures soon had good 
 effect. Nurses were brought from the United 
 States, training was provided for native nurses, 
 manifold abuses were corrected, new hospitals 
 built, and " the afflicted have found comfort in the 
 arms of Uncle Sam, for which they are grateful." 
 Says John Kendrick Bangs, "I wish no more 
 beautiful sight than that which repeatedly met 
 my eyes when, while inspecting various institu- 
 tions, either with General Wood or Major Greble, 
 the soft little hands of the children crept trustingly 
 into the brawny grasp of the soldier; nor shall I 
 soon forget the glances of heartfelt gratitude that 
 went out from the prostrate on many a hospital 
 cot, to those two Samaritan gentlemen whose 
 official and personal care it has been to relieve 
 
Cuba 125 
 
 distress in all its forms, and to bring sunshine 
 into thousands of darkened souls." 
 
 Perhaps in nothing has our nation more truly 
 proved its right to the title. Christian, than in its 
 intervention in behalf of Cuba, and its magnifi- 
 cent and compassionate service in the relief and 
 restoration called for by the heart-breaking con- 
 ditions in the island. 
 
 A wide-open door is now set before the 
 churches, in hospital and dispensary work allied 
 to the teaching of that Word which brings heal- 
 ing to the soul while caring for the body. 
 
 SCHOOL WORK 
 
 It is estimated that under Spanish rule not 
 more than one-tenth of the Cuban children re- 
 ceived any education whatever. In the later 
 period, popular teaching was at its lowest ebb. 
 Not a single public schoolhouse was to be found, 
 teachers — always poorly paid — lived in poverty, 
 appliances were everywhere lacking, attendance 
 was insignificant, and illiteracy alarming. 
 
 "In less than four years, American energy has 
 planted upon a worse than barren soil, a public 
 school system which would be a credit to any 
 portion of New England, and, by labour most in- 
 credible in its demands upon those who control 
 the situation, has placed within reach of young 
 Cubans, opportunities, the like of which have 
 been denied their ancestors from time immemo- 
 rial. In the closing days of his administration 
 the United States superintendent of the Depart- 
 
126 Indian and Spanish Neighbours 
 
 ment of Education reported 3,650 teachers under 
 its control, conducting schools in 2,800 buildings, 
 educating, in all branches, 172,000 children." 
 
 This has been our nation's missionary work. 
 But the Christian church has been quick to fol- 
 low, and to dot the field with mission schools 
 that are centres of light to the groping multi- 
 tudes, ready to break loose from the bondage of 
 Romanism, and longing for true light and free- 
 dom. "The Liberty Religion" is the Cuban 
 term for the Gospel brought them by mission- 
 aries from our favoured land. 
 
 "The hope of success in religious work," 
 writes a missionary, "is certainly with the 
 young. In a good-sized audience lately, there 
 were scarce a half-dozen people above twenty 
 years of age. All listened with closest attention. 
 The dear children everywhere are easily gathered 
 into classes to be taught of Him who said ' Suffer 
 them to come.'" 
 
 One of the earliest missionaries to enter 
 Havana, Dr. j. Milton Greene, thus sets forth 
 the importance of essentially Christian schools 
 in Cuba: 
 
 In the wholesale establishment of public schools, no provi- 
 sion has been made to train competent teachers, at least two good 
 normal colleges being greatly needed. A tendency to regard 
 appearance rather than reality pervades Cuban society, as an 
 inheritance, and this leads to the superficial and showy in edu- 
 cation, as in other matters, a condition leading to the demand 
 for private schools. Romanists are quick to take advantage of 
 this in establishing private schools where their influence will be 
 
Cuba 1 27 
 
 paramount. There are a few schools taught by rationalistic 
 teachers who openly profess absence of religious faith. The 
 question is not whether the Cuban children would be educated 
 without our mission schools, for they would be, in the majority 
 of cases, but how ? 
 
 For the conservation of what has been purchased at the cost 
 of seventy years of struggle on the part of Cuban patriots, and 
 by the outpouring of their blood and ours, their treasure and 
 ours, we must continue and extend our school work. Day by 
 day the evidence accumulates that our mission schools meet a 
 deeply-felt want, and are largely and increasingly appreciated 
 by the Cubans. While the American Government gave to 
 Cuba her political freedom, it is reserved for the American 
 church to make the liberty real and effective. Your missiona- 
 ries and teachers are the true emancipators of these Spanish- 
 American countries. 
 
 EVANGELISTIC WORK 
 
 " The bread of the Cubans has been sadness, suffering, and 
 starvation, but flavoured with a yearning hope that some time 
 God would turn towards them the sympathy and protection of 
 the great republic at the north. When at last the north came 
 to the rescue, Cuba shouted herself hoarse with joy. History 
 does not record an act so magnanimous as that which occurred 
 May 20, 1902, when the United States Government gave over 
 the government of Cuba to the Cuban people. It seemed too 
 good to be true, but it was true. Cuba was free. But the 
 Roman church was responsible for the horrible condition in 
 which our government found Cuba. We shall always be 
 blamed for long delay in speaking the word that so quickly 
 brought about a change ; on that account the American people 
 must not forget their responsibility in helping a people which 
 suffered long because of that delay. Our churches must recog- 
 nize their obligation in helping the blind to see. Rome has 
 still great power and untold wealth is in its busy hand." 
 
 Says Dr. C. L. Thompson ; " Cubans have lost faith in their 
 traditional religion but have nothing in its place. Their relig- 
 
128 Indian and Spanish Neighbours 
 
 ion was too closely allied to their oppressors to survive after the 
 oppressors' power was gone, but most of the people, especially 
 in smaller cities and country places, are waiting — they know 
 not for what. They have spoken their farewell to a traditional 
 faith, and are silent in their expectation of something else — 
 silent and hungry." 
 
 It is the general testimony that the great laclc is 
 not of hearers, but of places in which to hear. 
 Two hundred have been known to gather, and to 
 listen, at a church service where there were seats 
 for but eighty. " Most earnestly do they listen, 
 with a strained, intent look upon their faces. 
 Their hearts are tender, especially among the 
 women. Their sufferings are not far enough 
 past to be forgotten. The Gospel message can 
 bring them the comfort they so much crave." 
 
 The changes in Cuba resulting from evangelistic 
 work, limited as it has been, are marvellous. The 
 record of progress in one case runs thus: 
 
 "The audience the first Sabbath morning con- 
 sisted of two coloured men and one of them was 
 crazy. The other was converted and became a 
 faithful member of the church which, in April, 
 1904, reported a membership of over sixty and an 
 active Sabbath-school of more than one hundred 
 and thirty." 
 
 At another mission station it seems as if the 
 people were ready to embrace Protestant faith 
 "en masse." 
 
 "In Cuba the tide is in our favour, while in 
 other Catholic countries it is against us," writes 
 Rev. H. L Morehouse. "I believe that we have 
 
Cuba 129 
 
 the grandest opportunity for mission work tiiat 
 we have had since the marvellous work among 
 the Telegus. To-day is the time. Six months 
 now will be worth six years in ten years from 
 now. The door is wide open, let us enter." 
 
 Visiting is a vital part of evangelistic work, but 
 as one says, when a missionary has to "instruct 
 all the classes, with scholars ranging from four to 
 nineteen years of age, keep house, and study 
 Spanish," her days are full. But she adds that 
 the work is "very encouraging, worth while, 
 and delightful." The cry is for more who are 
 willing-hearted and ready to be neighbour to 
 these whose needs petition so earnestly, and 
 whose longing hearts welcome so fervently the 
 "beautiful feet that bring good tidings." 
 
 The principal denominations have entered this 
 new field and the work is spreading. The blessed 
 contagion of good cannot be hindered. "The 
 Light shineth in darkness," and the shadows flee 
 away. 
 
 WORK OF WOMAN'S HOME MISSIONARY 
 SOCIETIES (Seepage 159) 
 
 SIGNS OF THE TIMES 
 
 A native preacher in Havana who had been praying earnestly 
 for his mother, vrho vi^as greatly opposed to Christianity, was 
 overjoyed by the answer when it came. He was himself to re- 
 ceive his mother into the church, but so great was his joy and 
 so overpowering his feeling, that he forgot the formula of bap- 
 tism, and said instead, looking up with a tenderness that touched 
 all beholders, " Lord Jesus, this is my mother." 
 
130 Indian and Spanish Neighbours 
 
 A young man on hearing the Word for the first time hastened 
 home and said to his mother, " I have found what I have been 
 longing for.'' He accepted Jesus, joyfully and fully, though it 
 involved a business sacrifice. He was proprietor of a grocery 
 store which was kept open on the Sabbath, while liquor was 
 sold, according to general custom. But the young man gave 
 up his business for conscience' sake and engaged in bee-culture 
 and honey-selling to support himself and mother. He now de- 
 votes his spare time to Christian service, longing to become a 
 minister, and, with his mother's help, conducts a Sabbath-school 
 in a distant part of the town. 
 
 President Palma, compelled to leave his island home thirty 
 years ago, because of Spain's oppression, vowed that he would 
 not return till Cuba was free. He was called from a teacher's 
 position in New York to take the helm of the new republic and 
 has faithfully fulfilled the trust. " He does not hesitate to ex- 
 press his interest in the religious development of his people, 
 nor conceal the fact that he is himself a deeply religious man, 
 longing most of all to have his people lifted in knowledge and 
 virtue to the place now for the first time possible to them." 
 
 It is good to think of the alcalde (mayor) of Baire, who rode 
 thirty miles to attend our services. It is good to find an open 
 door and attentive ears, and it is good to be a helper in carry- 
 ing the Word of Life to these out-of-the-way people who have 
 never before heard the blessed story. " Let him that heareth, 
 say, Come." 
 
 MESSAGE FROM THE WORD 
 The Spirit of Speed 
 Good speed. Genesis 24 : 12. 
 
 A decree executed with speed, Ezra 6; 12, 13. 
 
 Deliver with speed. Psalm 31 : 2. 
 
 Hear speedily. Psalm 143 : 7. 
 
Cuba 131 
 
 Speedily prevent Pulm 79 : 8. 
 
 Health speedily Isaiah 58 : 6-12. 
 
 Avenge speedily Luke 18 : 7, 8. 
 
 Go speedily — Zechariah 8 : 21, 
 The King's business requires haste i Samuel 2i : 8. 
 
 Hasten to find Jesus. Luke 2 : 16. 
 
 Hasten to escape Psalm 55 : 8. 
 
 Great work hastened : Isaiah 5 : 21, 22 
 
 The exile hasteth Isaiah 51 : 14. 
 
 Hasting righteousness Isaiah 16 : 5. 
 
 The coming day. 2 Peter 3 : 11, 12, 14. 
 
 The vision will not tarry. Habakkuk 2 : 3. 
 
 Grant us the spirit of speed. 
 
 Thou knowest, O Lord, the need. 
 In the trodden highways, along the by-ways, 
 
 Where souls for the Gospel plead, 
 Do Thou send us, Lord, with Thy Holy Word, 
 For they die so fast, who have not yet heard. 
 
 Oh, give us the spirit of speed, 
 
 HYMN 
 
 (^Tune : Azmon.) 
 
 O still in accents sweet and strong. 
 
 Sounds forth the ancient word, 
 
 " More reapers for white harvest fields. 
 
 More labourers for the Lord." 
 
 We hear the call ; in dreams no more 
 
 In selfish ease we lie. 
 But girded for our Father's work. 
 
 Go forth beneath His sky. 
 
 Where prophets' word, and martyrs' blood. 
 And prayers of saints were known. 
 
 We, to their labours entering in. 
 Would reap where they have sown. 
 
 — Samuel Longfellow, 
 
132 Indian and Spanish Neighbours 
 
 MEMORY TEST 
 
 1. Give brief account of the discovery of Cuba and of 
 Spanish rule, up to 1 895. 
 
 2. Describe the unsanitary conditions existing when the 
 Treaty of Paris was signed, the measures taken for sanitation, 
 and the results achieved. 
 
 3. Give present population of Cuba, with classification and 
 description, 
 
 4. Describe the need of medical work. 
 
 5. What has been done for the education of the children of 
 Cuba? 
 
 6. Describe evangelistic work on the island — methods and 
 results, openings and needs. 
 
 7. Describe the work of women'shome missionary societies. 
 
PORTO RICO 
 
HERALDS OF THE KING 
 
 Send Thou, O Lord, to every place, 
 Swift messengers before Thy face. 
 The heralds of Thy wondrous grace 
 Where Thou, Thyself, wilt come. 
 
 Send those whose eyes have seen the King, 
 Those in whose ears His sweet words ring, 
 Send such Thy lost ones home to bring; 
 Send them where Thou wilt come. 
 
 To bring good news to souls in sin. 
 The bruised and broken hearts to win, 
 In every place to bring them in, 
 Where Thou, Thyself, wilt come. 
 
 Gird each one with the Spirit's sword. 
 The sword of Thine own deathless Word ; 
 And make them conquerors, conquering Lord, 
 Where Thou, Thyself, wilt come. 
 
 Raise up, O Lord, the Holy Ghost, 
 From this broad land, a mighty host. 
 Their war-cry, " We will seek the lost," 
 Where Thou, O Christ, wilt come. 
 
 —Mrs. Merrill E. Gates. 
 
VI 
 PORTO RICO 
 
 A THOUSAND miles from Havana, or 
 Florida, and fourteen hundred from New 
 York, the island of Porto Rico lies like 
 an emerald in the Caribbean Sea. It is about 
 half the size of New Jersey, being one hundred 
 miles long and some forty in width. The climate 
 is tropical, but the sweeping trade-winds make 
 it more comfortable than Bombay, the centre of 
 the desert of Sahara, or the City of Mexico, all 
 of which are approximately on the same parallel 
 of latitude. In both climate and characteristics, 
 it is more nearly related to South America, which 
 is but four or five hundred miles distant, than it 
 is to our northern shores. 
 
 The natural resources are principally agricul- 
 tural, and luxuriant vegetation climbs to the tops 
 of the highest mountains. It is said that when 
 Queen Isabella asked Columbus to describe it to 
 her, he crumpled his handkerchief and threw it 
 upon the table saying, " It is like that." Whether 
 the incident is true or not, a crumpled handker- 
 chief is the best illustration of the variegated 
 mountain view presented by this rectangular 
 island. It contains 3,600 square miles in its 
 rumpled folds and supports a population of 
 13s 
 
136 Indian and Spanish Neighbours 
 
 nearly a million, or 225 persons to the square 
 mile, making it one of the most densely settled 
 places upon earth. 
 
 When Columbus discovered this island, in 
 1493, on his second voyage, he named it San 
 Juan, and the harbour of the present city of San 
 Juan, he called Puerto Rico — the Rich Harbour. 
 Through some confusion in state papers, these 
 names were exchanged, and remained so, the 
 island being called Puerto Rico (or Porto Rico, as 
 government usage maintains), and the city, San 
 Juan. 
 
 A statue of Columbus stands, a silent sentinel, 
 upon the shore of the fine harbour of San Juan, 
 and the six-foot walls of El Morro guard the 
 channel over which they have frowned since 
 1584. Parts of the castle were a hundred years 
 old, we are told, when the Pilgrims landed in 
 Massachusetts Bay. 
 
 In 1508, Ponce de Leon came to Porto Rico 
 as governor. He was so fierce, dissipated, and 
 cruel, that we can but rejoice that he failed to 
 find the fountain of perpetual youth, which he is 
 said to have sought. 
 
 His bloodhounds, and more brutal soldiers, and 
 the deportation of natives to work in the gold 
 fields of the neighbour-island, Haiti, almost de- 
 populated Porto Rico. When Spain's king, in 
 1543, offered freedom to the native inhabitants, 
 the bishop reported but sixty left to receive the 
 royal favour. "The white races have never felt 
 that any man could read his title clear to land, if 
 
Porto Rico 137 
 
 he were unable to prove his claim by superior 
 physical force." 
 
 When Columbus landed, the natives were 
 copper-coloured Indians similar to those of North 
 America. Negro slaves being imported to fill the 
 places of slaughtered natives, as in Cuba, the 
 present population of Porto Rico is descended 
 from mingled Indian, negro, and Spanish blood. 
 The immense coffee plantations give employment 
 to thousands, and banana farming is exceedingly 
 profitable, 200,000,000 bananas being shipped 
 annually. 
 
 Porto Rico was long used as a place of exile 
 by Spain, but in 1823 a wise governor's liberal 
 policy invited colonists. In 1873, slavery was 
 abolished, and the interests of the island moved 
 upward, though with tropical deliberation. 
 
 Spanish control and misrule lasted for four 
 hundred years in Porto Rico. American troops, 
 engaged in the war with Spain, landed at 
 Guanica, July 21, 1898, and six days later oc- 
 cupied Ponce, welcomed by the people. Spanish 
 evacuation occurred October 17, 1898. 
 
 Porto Rico was ceded to our government by the 
 terms of the Peace of Paris, signed December 10, 
 1898. 
 
 The island has a governor appointed by the 
 President of the United States, also an Executive 
 Council consisting of six heads of departments, 
 who are American officers, and five Porto Ricans. 
 The people elect the Legislative Assembly, com- 
 posed of five members from each of the seven 
 
138 Indian and Spanish Neighbours 
 
 districts. No measure can become a law with- 
 out the concurrence of the Executive Council and 
 Legislative Assembly, together with the gover- 
 nor's signature. 
 
 Every town has its mayor or alcalde, and its 
 common council or ayuntamiento, elected by pop- 
 ular vote, qualification for the ballot consisting 
 in ability to read and write, or the payment of 
 tax. 
 
 When the Americans took possession, eighty 
 per cent, of the population of Porto Rico could 
 neither read nor write, and but 25,000 of the 
 350,000 children of school age, were in school. 
 After six years of American possession the public 
 schools alone show an attendance of 70,000 — 
 while the enrollment of private and parochial 
 schools may bring up the number to 100,000 
 scholars. " This is a record to cause some satis- 
 faction, but not an achievement to be considered 
 final." 
 
 Under Spanish rule, the Roman Catholic relig- 
 ion was supported by the government, priests 
 holding offices and receiving state pay. This 
 union of church and state was immediately 
 severed according to the Constitution, when the 
 United States took possession, and many of the 
 priests left the country in consequence. The entire 
 population is nominally Catholic, but, as a matter 
 of fact, large numbers have no religion whatever. 
 Romanism holds some of the more intelligent to a 
 degree of allegiance, but meets elsewhere with 
 bitter antagonism or indifference, and the opposi- 
 
Porto Rico 139 
 
 tion of agnosticism. Says Bishop James H. Van 
 Buren, 
 
 The majority of the lower and poorer classes are living in 
 practical heathenism. They celebrate Easter and Christmas 
 with outlandish noises, and the carnival flourishes as a time of 
 frolic and frivolity. Superstitious customs prevail and proces- 
 sions with wax images of the Saviour and His mother are com- 
 mon occurrences. The poorer people hear the Gospel gladly, 
 and come in great numbers to listen to any one who can speak 
 to them in their own language. They are eager to have their 
 children attend the mission schools. Never was there an 
 opportunity more rich in its invitation and its possibilities, than 
 Porto Rico presents to-day. 
 
 DISTINCTIVE NEEDS 
 
 Aside from the ever-present need of loving 
 sympathy and the human touch, the Porto Ricans 
 need especially to be reached by missionaries in 
 their own tongue. 
 
 General Guy V. Henry, military governor of 
 the island in 1898, reported : " The native Porto 
 Ricans are not disloyal, lazy, nor viciously igno- 
 rant. Taking into consideration the facts that they 
 have lived for centuries under the yoke of for- 
 eign oppressors, and have been subjected to a 
 rule iniquitous in the extreme, they are wonder- 
 fully moral and intelligent." He adds that the 
 better element is as refined and cultured as the 
 corresponding class in our own country, and 
 upon this element the political and commercial 
 redemption of the island must depend. 
 
 Because the Porto Ricans are thus susceptible, 
 and the new condition somewhat chaotic, and 
 
140 Indian and Spanish Neighbours 
 
 formative, there is more urgent need for decided 
 and positive Christian influence to be exercised at 
 once, both by precept and example. 
 
 Another distinctive need is that of suitable 
 church and school buildings. These people are 
 under the life-long impression that outward form 
 should correspond with inward principle. They 
 are affected by the pomp and circumstance of 
 Romish worship within stately walls, and amid 
 beautiful surroundings. 
 
 In the land where the Roman church has erected her 
 splendid temples, it will never impress the people with the fact 
 that we have a better and purer conception of the church, if we 
 build poor little temporary structures. Many denominations 
 are convinced of this and are building worthy edifices. The 
 wisdom of a generous policy in the mission field is nowhere 
 more apparent than in these new possessions where it might be 
 said, if we missionaries were not there to make this impossible, 
 that, in exchanging Spain for the United States, a. religious 
 master, though a tyrant, had been exchanged for a government 
 that had no religion. 
 
 In the government report upon sanitation, oc- 
 curs the statement, "Public sanitation is proba- 
 bly the most pressing problem confronting the 
 local authorities, and upon its solution depends, 
 to a considerable degree, the physical regenera- 
 tion of the people of Porto Rico." 
 
 But moral sanitation for moral redemption is 
 surely not less a pressing need and an insistent 
 problem. A new standard must be lifted for 
 these people, and wholesome lives that maintain 
 
Porto Rico 141 
 
 it must help to lift the people towards the exalted 
 standard. 
 
 In an "Act to provide a government for the 
 territory of Porto Rico," it is announced, " That 
 all native inhabitants of Porto Rico continuing to 
 reside therein who were Spanish subjects on the 
 iith of April, 1899, and then resided in Porto 
 Rico, and their children born subsequent thereto, 
 shall be citizens of the United States and of Porto 
 Rico, except such as shall have elected to pre- 
 serve their allegiance to the crown of Spain, on 
 or before April 11, 1899." The Porto Ricans 
 now are " citizens of no mean country." They 
 are our neighbours, indeed, and, in a sense, we 
 owe them a peculiar debt. It is not ours to aid 
 Hindus and Patagonians to become loyal and true 
 citizens of the United States. We are under the 
 supreme obligation to give to them as fully and 
 freely, the news of Jesus' regenerating love and 
 pardoning power, to fit them for citizenship 
 above, but, in addition to this responsibility for 
 the Porto Ricans, we, and we above all others, 
 must help to prepare them for the place they now 
 hold. 
 
 Alas, the need is great and pressing, and delay 
 is dangerous, indeed, even more than deferred 
 orders and efforts to secure public sanitation in 
 the island. 
 
 In dealing with the problem of the administra- 
 tion of justice, our government found that all 
 manner of abuses owing to the fact that fees in- 
 stead of salaries prevailed, must be rectified at 
 
142 Indian and Spanish Neighbours 
 
 once by fixing official salaries. In this way, 
 bribes and extortion might be abolished and con- 
 fidence, sadly broken, duly restored. 
 
 The condition in the religious world was 
 analogous to this. The solemn ordinances of 
 baptism, marriage and burial being subject to ex- 
 tortionate charges by way of fees, the morals of 
 the poorer classes fell into a low state in con- 
 sequence of their inability to meet the enormous 
 demands. They not only cast off or omitted the 
 outward observances, but lost confidence in 
 those who should have been their guides. It is 
 ours now to restore confidence and lift up the 
 moral standard by making proper forms and serv- 
 ice independent of priestly administration and 
 love of gain. 
 
 The need of industrial education is very great, 
 and not the less because the Porto Ricans do not 
 realize it. A recent writer reminds us that " these 
 people are the product of a tropical island, and 
 while a tropical sun is constantly sapping their 
 vitality, a bountiful nature is at the same time at- 
 tending to their few needs. With no winter in 
 prospect there is no incentive to frugality and 
 nothing to stimulate effort or energy. For four 
 hundred years they have been drifting and they 
 like to drift." 
 
 Another says: "In the country districts all 
 that a young couple needs to set up housekeep- 
 ing is a palm-tree. With this and a tin coffee-pot 
 a young man may consider himself in a position 
 to get married. Poles covered with the sheath 
 
Porto Rico 143 
 
 of the royal palm serve for framework of a house, 
 and palm leaves thatch it. There is no floor to 
 the house and no furniture save a hammock or 
 two, woven from palm leaves. The shell of the 
 cocoanut palm is used for holding water and for 
 other household purposes." 
 
 We are warned by the thoughtful that " it is 
 going to be difficult to Americanize this people 
 by the injection of American blood, life, and 
 energy because the system of laws under which 
 they have been born and bred is hostile to the 
 American code and because the people find it 
 very hard to understand American ways, manners 
 and customs." 
 
 After all, the supreme need of Porto Rico is the 
 one that is not distinctive but common, even the 
 need of the transforming power of the Gospel of 
 our Lord, and of the Christlike patience, skill, and 
 persistent love of the messengers who bring the 
 Word and live it among these neighbours now 
 near of kin, under the folds of our glorious flag. 
 
 EFFORTS 
 By mutual agreement, different parts of the is- 
 land of Porto Rico, as of Cuba, have been as- 
 signed to different denominations. The general 
 division gives the eastern end to the Congrega- 
 tionalists, the western to the Presbyterians, the 
 centre to the Methodists and Baptists, the two 
 largest cities, San Juan and Ponce, being open to 
 all denominations. The Episcopalians have es- 
 tablished missions in the capital and in many 
 
144 Indian and Spanish Neighbours 
 
 other places, and other denominations have en- 
 tered the field to a less extent. 
 
 The spirit of harmony and helpfulness char- 
 acterizing the united efforts of the heralds of the 
 cross who march under different regimental 
 colours, but are all loyal to Him whose banner 
 over all is love, shows that everything controver- 
 sial is lost in service. The Bishop of Porto Rico 
 certainly voices the hearty feeling of all colabour- 
 ers when he says to his own adherents. 
 
 It is my desire that our Church in Porto Rico should avoid 
 antagonizing Christian people of other names. I covet the love 
 and co-operation of all Christians, and the benedictions of the 
 poor. We are in Porto Rico, not to criticise other people for 
 past neglect or present methods of presenting the Saviour and 
 His truth, but to do what we can with our advantages, to bind 
 up the broken-hearted, to open the prison of ignorance to them 
 that are bound, to comfort the mourners and minister of the 
 ability God gives us, for the uplifting of the people. 
 
 The same writer lamenting the barrier of lan- 
 guage, speaks of the finding of the key to the 
 problem, as other missionaries, he says, have 
 found it, in the desire of the children, and of the 
 grown-ups, too, to learn English. They come to 
 the services at which hymns, the commandments, 
 the Lord's Prayer and the Beatitudes are taught in 
 English. In getting the English lessons they 
 covet, the workers "take care that they get the 
 Gospel too." 
 
 The efforts of the deaconesses in Porto Rico 
 correspond with those put forth everywhere. 
 
Porto Rico 145 
 
 under varying conditions. Visiting from house 
 to iiouse is one of the chief means employed to 
 gain acquaintance with the people, grow familiar 
 with their homes, and come close to their hearts. 
 Along the neglected streets and in the market- 
 places go the wearers of the white ties. The 
 children run to meet the visitor, an American lady 
 in such quarters being a novelty, and inside the 
 wretched rooms the mothers put down their 
 irons or leave their tubs to entertain the welcome 
 messenger, while an eager crowd of unkempt 
 children gathers at the door. 
 
 Away from the market and the principal 
 streets, into windowless rooms where women 
 are ironing by candle-light, though the sun out- 
 side is bright, through hall and patio — or court — 
 the willing feet bear the message. The women 
 eagerly take the Spanish tracts, though few of 
 them can read. Sitting upon a box or broken 
 chair the deaconess reads to the interested groups 
 that gather about, and they tell her of their bare 
 and bitter lives. Looking into their faces she 
 thinks of the poverty and oppression and the 
 superstition under which they have long been 
 bound, and these words of the Saviour burn in 
 her mind, " Unto whomsoever much is given, of 
 him shall much be required." Are those who 
 have bread and to spare, doing all that is possible 
 for their hungry neighbours ? 
 
 Earnest and efficient work is being done in this 
 field of our new possession, but still the cry is 
 for re-enforcements, for "The work is great and 
 
146 Indian and Spanish Neighbours 
 
 large, and we are separated upon the wall, one 
 far from another." Surely these noble ranks 
 should be recruited, and that speedily. 
 
 RESULTS 
 
 Not only the prospects but the results of the 
 Porto Rican work are " bright as the promises of 
 God." Those who have entered the open doors 
 have found others ajar, and now there is no con- 
 siderable town upon the island altogether un- 
 reached. " 1 believe much in God, and I like this 
 religion " is a testimony which is, in effect, re- 
 peated by many lips. 
 
 The confidence with which people come in 
 their trouble, to the Protestants, marks the esti- 
 mate in which they are held, compared with the 
 Romish priests. A stranger at a mission one 
 day made a piteous appeal for help, lest she and 
 her four children be turned into the street. She 
 had never attended services there and on being 
 asked why she did not apply to the priest, 
 replied, "Oh, the priests do not give to anybody; 
 they expect to be given to." 
 
 Christian patriotism, cultivated by the mission- 
 aries, is growing to a gratifying extent. Here and 
 there the effective working of Gospel leaven is 
 witnessed by such instances as that reported from 
 a small town, where a young man was found who 
 reads and explains the Scriptures to his fellow- 
 workmen upon each opportunity. 
 
 A church in Aguadilla has secured over three 
 hundred members in three years, all, save two, re- 
 
Porto Rico 147 
 
 ceived upon profession of their faith; and out of 
 their poverty they have contributed about four 
 hundred dollars in a single year. 
 
 The opposition of the priesthood shows that 
 Protestant work in Porto Rico amounts to some- 
 thing, and the stirring of public opinion which 
 directs attention to missionary efforts, is a benefi- 
 cent result. 
 
 Dr. H. L. Morehouse writes concerning the 
 dedication of a new chapel in Corral Viejo in 
 this significant fashion: 
 
 How much the erection of this house means to the com- 
 munity may be inferred from the fact that until we began to 
 hold services no priest had been here for eight years, unless on 
 some special occasion. Suddenly they became concerned and 
 tried to turn the current running in our favour. The very 
 afternoon of our dedication, according to previous announce- 
 ment, two priests came to hold service in the house of a leading 
 family of the place, hoping thereby to draw away the people 
 from us. They had a small congregation compared with ours, 
 and had scant comfort as, on their return, they rode by our 
 thronged chapel. 
 
 Counselling patience with small results, and 
 hopefulness for the future. Bishop Van Buren 
 writes : 
 
 We are laying foundations. That is one reason why our 
 work does not make a larger showing on the surface. It is im- 
 portant to make no mistakes in beginnings, leaving behind us 
 work begun and abandoned because we did not sit down and 
 count the cost. I am anxious not to waste missionary money 
 upon unconsidered schemes. To this end I counsel patience 
 with small results. It is better to begin small and end large 
 
148 Indian and Spanish Neighbours 
 
 than to reverse the process. I have never been more enthusi- 
 astic for Porto Rico nor more hopeful for the work than to-day. 
 I believe it will prove a blessing to our country that we have 
 acquired that beautiful island, the " Queen of the West Indies " — 
 the " Daughter of the sun and sea." I am sure that it will prove 
 a blessing to Porto Rico that our Sag has come to stay, and 
 surely not the least of the blessings to the people there and at 
 home, will be the fact that the stars and stripes have been fol- 
 lowed so quickly by the church. 
 
 Other missionaries write : 
 
 The neglected country districts, densely populated, are be- 
 coming very hopeful fields for our work. Our little rooms in 
 the country near Mayaguez are filled with eager listeners, and 
 there is a constant call for more backless benches, more lamps, 
 and larger rooms, so that the people may hear the Word of Life. 
 What can we say to them ? We dare not refuse them the 
 Gospel. They appreciate what is done for them. . . . Cabo 
 Rojo, near San German, is a centre of religious enthusiasm. 
 From the initial service the hall has been crowded. It is insuf- 
 ficient to hold the people, though it is the largest in town. 
 Half the audience is in the street looking in at the open doors 
 and windows. The missionary there has eleven regular preach- 
 ing stations and is carrying on the varied work with only the 
 help of his own church members. He writes that many other 
 fields are calling for workers and begs that help may be sent in 
 the person of missionaries and Bible readers. 
 
 This is a wonderful field just now, with opportunities 
 rich and multiplying. The moment is critical and auspicious. 
 Never, probably, in any Catholic country, have people been so 
 receptive to the Gospel. 
 
 I have never seen in any country, such an eager desire to 
 pass on the good news, as is shown by our native members. 
 
 Could God's people at home know the blessings they have 
 sent to Porto Rico through the Gospel, they would surely hasten 
 
Porto Rico 149 
 
 to double and treble their beneficent efforts for a people so 
 needy, so receptive and so grateful. Surely we shall not say in 
 the sordid spirit of Spain, " What are they worth to us ? " but 
 rather, " What may we, with the blessings of the Gospel, be to 
 them ? " Imperative is our duty, high is our privilege to effect 
 the redemption of Porto Rico. 
 
 After extensive travel in the wide home mis- 
 sion field, John Willis Baer writes concerning 
 this island possession : 
 
 It is my opinion that what the religion of Jesus has done 
 for the spiritual life of this island, our government is doing for 
 its political and commercial life, and the Porto Rican, in the 
 rapidly developing latent power of his home, is gaining a 
 lively appreciation of the possibilities of the future. I have no 
 hesitation in saying that there has not come to my personal 
 knowledge a field where God has so used men and women to 
 His own glory, showing definite results, more certainly, than in 
 the beautiful island of Porto Rico. From the day the Spanish 
 flag fell from the masthead and Old Glory took its place, there 
 has been but little opposition to the American idea, and to the 
 Gospel of Christ. Both have been welcomed, adopted and 
 adapted. 
 
 THE LAND TO BE POSSESSED 
 
 " There remaineth very much land to be pos- 
 sessed." Since Porto Rico became a part of the 
 United States, the island has made unprecedented 
 progress in all directions. On the Sabbath more 
 people now gather in the Protestant churches 
 than in the Catholic, but this does not mean that 
 the majority of the million inhabitants have re- 
 nounced Romanism. It does mean that of those 
 in the island who are loyal to their church, the 
 larger proportion are Protestant. The miserable 
 
150 Indian and Spanish Neighbours 
 
 life which has pressed down the Porto Rican is 
 to be laid largely at the door of the old r6gime of 
 the Spanish priest, and the natives are turning 
 away from it. A reactionary and revolutionary 
 change has set in. 
 
 But this is a critical time. It is prophesied that 
 the progress of the past five years, wonderful as 
 it is, will be far eclipsed by the advance of the 
 next ten. This means that the opportunity is 
 golden and the need most urgent. 
 
 The cry for help in this white field is so ap- 
 pealing as to be even appalling, because it repre- 
 sents the necessity of effort and of ampler aid. 
 
 The poor in this island are not "good Catho- 
 lics" because, as they admit, they "cannot afford 
 it." "Dollars are scarce" is the reply to the 
 question, "Why is not your child baptized.?" 
 "I have no fine clothes," is the excuse for not 
 attending church on feast days. "Why do you 
 bury your wife like a dog, without having mass 
 said for her?" is another question asked, which 
 has brought the piteous answer, "Because I have 
 living mouths to feed and the dead do not hun- 
 ger." In the increasing light of the truth now 
 spreading, superstition may be cast off, but unless 
 something better is substituted, and the revolt 
 against previous oppression followed by the per- 
 sistent offer of life and love, what will be the 
 gain? 
 
 The land to be possessed is now in the transi- 
 tion state which makes redoubled effort and the 
 devising of liberal things as imperative as hope- 
 
Porto Rico 151 
 
 f ul. The women of Porto Rico among the upper 
 classes are more faithful in the observance of 
 Romish forms, and more devoted to the worship 
 of the Virgin, than the men, many of whom are 
 emancipated to a degree. " We are not to im- 
 agine," warns a missionary, "that conscience- 
 deadening behef, hurtful and age-long, is going 
 to melt away before a few years of even pros- 
 perous mission effort. Neither are we to be 
 discouraged at the odds of superstition and indif- 
 ference against us." 
 
 The religion so long dominant, is now bracing 
 itself against the power of Protestantism, and 
 making its festivals more alluring. The newness 
 of the appearance of American missionaries, is 
 wearing off, and those attracted by hope of 
 "loaves and fishes" must needs drop away. 
 The encouraging fact is that their places are 
 always filled. Now, as of old, the common 
 people hear gladly. The point to be impressed 
 is that the land is not yet won, and the work is 
 but begun. " There is no discharge in this war." 
 But the victory is assured through our All-con- 
 quering Commander and this fair and fertile 
 island shall yet become Immanuel's Land. 
 
 WORK OF WOMAN'S HOME MISSIONARY 
 SOCIETIES (See page 159) 
 
 GLIMPSES 
 
 " The government is doing all it can to give schools to Potto 
 Rico, but, so far, the funds in hand su6Bce for but one sixth of 
 the children of school age. The rest of the children must go 
 
152 Indian and Spanish Neighbours 
 
 untaught, unless Christian people come to their aid." The 
 mission schools are full to overflowing. 
 
 " Our reason for doing missionary work in this island is not 
 because it is uncivilized, for it has a civilization older than our 
 own, but it is because the form of religion which it possesses 
 has lost its vitality and seems unable to lift the people from 
 degradation and ignorance." 
 
 " The national sports of Porto Rico are gambling and cock- 
 fighting. These demoralizing practices abound in every town 
 and village. Even little children are trained in them." 
 
 " Woman's work is clearly defined in this island. It is 
 needlework, and the beautiful embroideries and fine drawn- 
 work that are shown to the admiring guest, speak of many 
 hours passed with the needle and scissors." 
 
 In the side yard of the first Protestant church built in Porto 
 Rico after the American occupation, the visitor in San Juan 
 may see a water faucet at which for one morning hour stands 
 the sexton of the church, dealing out water to all comers. 
 Women and children with empty five-gallon kerosene cans on 
 their heads, have them filled, replace them on their heads and 
 trudge off through the deep sand to their washtubs, " happy 
 enough to know that each morning, for one hour, there is water 
 for them which does not need to be hunted, begged, or bought, 
 thankful that the church brings that help to the daily burdens." 
 
 Is not this a. beautiful charity ? Surely it is befitting that 
 such needs should be supplied by those who have come to the 
 island to tell of the water that springs up to life everlasting, 
 which " if a man drink thereof, he shall never thirst." 
 
 " Among the missionary teachers in our new possession, was 
 one fair-haired, sweet-faced woman, so very fair and sweet that 
 
Porto Rico 153 
 
 some of her friends call her < The Lily of Forto Rico.' She 
 noticed one day that a little black girl kept very close to her 
 and finally asked the child why she clung to her so. ' You are 
 so white, seiiorita,' she answered, ' I thought that perhaps if I 
 kept real close, some of the white would rub off on me.' " 
 
 The child was lovingly told how her heart could be white as 
 snow though her skin must be always black. But is it not true 
 in a sense most deep and sweet that " the white " of these lovely 
 missionary characters will " rub off " in the contact with the 
 souls they serve ? 
 
 MEMORY TEST 
 
 1. Give some account of Forto Rico's Yesterday and 
 To-day. 
 
 2. What are some of the distinctive needs of this field, 
 physical, moral and religious 7 
 
 3. Mention the appliances in use in the cultivation of this 
 mission ground. 
 
 4. What efforts are being made by the American church for 
 the evangelization of Forto Rico ? 
 
 5. Recapitulate the results of this mission work. 
 
 6. Is there yet land to be possessed ? Mention reasons and 
 encouragements for continuing Christian work. What are the 
 women's societies doing here ? 
 
 POSSESS THE LAND 
 
 O let us hear the inspiring word 
 Which they of old at Horeb heard; 
 Breathe to our hearts the high command, 
 " Go forward and possess the land." 
 
 Thou who art Light, shine on each soul. 
 Thou who art Truth, each mind control, 
 Open our eyes and let us see 
 The path that leads to heaven and Thee. 
 
 — John Hay, 
 
154 Indian and Spanish Neighbours 
 
 MESSAGE FROM THE WORD 
 The River of God 
 
 The river fall of water. 
 
 Psalm 65 : 5. 
 
 River of pleasures. 
 
 Psalm 36 : 8. 
 
 To make glad the city of God. 
 
 Psalm 46 : 4. 
 
 Peace like a river. 
 
 Isaiah 66 : 12. 
 
 Healing and life. 
 
 Ezekiel 47 : 8, 9 (as far 
 
 
 " shall live " ). 
 
 The trustful soul beside the river. 
 
 Jeremiah 17 : 7, 8. 
 
 Broad rivers. 
 
 Isaiah 33 : 21. 
 
 In strange places. 
 
 Isaiah 43 : 19. 
 
 Deep and vfide. 
 
 Ezekiel 47 ; 5, 
 
 Water of Life for aU. 
 
 Revelation 22 : I, 2. 
 
 QUESTION AND ANSWER 
 What Shall We Do 
 
 Ah, sisters, 'tis for us to tell the story, 
 For us to bid Salvation's waters roll. 
 
 To us the alien races look, expectant. 
 And dumbly lift to us the shackled soul. 
 
 Their ignorance has claims upon our knowledge. 
 And shall they cry — and we refuse to give ? 
 
 Our very privileges make us debtors ; 
 To let them die forbids our right to live. 
 
 —Mrs. S. C. Clarke. 
 
 How Shall We Give 
 
 Pour out thy love like the rush of a river 
 
 Wasting its waters forever and ever. 
 
 Through the burnt sands that reward not the giver. 
 
 Silent, or songful, thou nearest the sea. 
 
 Look to the Life that was lavished for thee. 
 
 — Rose Terry Coeke. 
 
Porto Rico 155 
 
 What Is Our Privilege and Prater 
 
 What arc our fathers' deeds of praise 7 
 And what, our fathers' God, are we. 
 
 That we, amid these latter days, 
 
 Are spared Thy triumphs thus to see ? 
 
 Let Thy full river, O our God, 
 
 Enrich the land our fiithers trod. 
 
 —E. A. B. B. 
 
WORK OF WOMAN'S HOME MIS- 
 SIONARY SOCIETIES 
 
The Lord giveth the word ; 
 
 The women that publish the tidings are a great host. 
 
 — Psalms 68 : St, 
 
VII 
 
 WORK OF WOMAN'S HOME MISSIONARY 
 SOCIETIES 
 
 As already stated, it is the aim of this book, as of the rest of 
 the series, to present home mission work as such, rather than 
 the work of distinctive denominations. But the story would be 
 incomplete without a resum6 of the fields occupied by the 
 organized bodies of Home Missionary women. The following 
 statements, approved by the secretaries of the various societies, 
 can but awaken in the hearts of Christian women fresh grati- 
 tude for the privilege of service, as they say with reverence, 
 " What hath God wrought ? " — Editorial Committee. 
 
 BAPTIST 
 
 Woman's American Baptist Home Missionary Society. 
 Secretary, Mrs. M. C. Reynolds, ^lo Tremont Temple, 
 Boston, Mass. 
 
 INDIAN WORK 
 
 THE work of the two societies of Baptist 
 Home Missionary women among the 
 Indians and Spanish-speaking people, is 
 somewhat interlinked, each society helping to 
 support, for instance, the Indian University at 
 Bacone, Indian Territory. Some idea of the 
 dialects spoken in the various tribes represented 
 here may be gathered from the following: 
 
 ■ One of the literary societies gave a program, a feature of 
 which was " Mary's Little Lamb " recited in twelve different 
 languages. Of these there were English, German, Greek, 
 
 IS9 
 
i6o Indian and Spanish Neighbours 
 
 Latin, and the other eight in the different Indian languages. 
 First the verse was recited in each language separately, and 
 then in unison. You can readily imagine the effect. 
 
 In Atoka, Indian Territory, special stress is laid 
 on agriculture, as farming, when properly taught, 
 furnishes an admirable outlet for the restless 
 Indian nature. The home here is for "the 
 neglected young and the neglected old, as well," 
 and is blessed by the gift, from the Indians them- 
 selves, of one thousand seven hundred acres of 
 land. 
 
 In work among the Navajoes, the missionaries 
 of this society find, as do others, that there must 
 be constant struggle against the prevailing sins 
 of gambling, stealing, lying, wife-whipping, and 
 polygamy. But already there has been time 
 enough for the parents to see the gain in their 
 children who have attended school, and learned 
 there to walk the " Jesus road." One missionary 
 writes, "Deacon Lone Wolf's daughter says, 
 ' When we get grass money we are going to fix 
 up our house and paint it, then we will make 
 two carpets and I will keep house.' I said, 'I 
 thought you were keeping house.' She replied, 
 ' Well, I am going to wash windows and scrub, 
 and keep things in place all the time.'" This, 
 in contrast with the squaw of the blanket Indian, 
 is a marked indication of progress. 
 
 From schools in Oklahoma and Montana come 
 similar reports. " The mescal feast (heathen 
 worship) is doomed. The ghost dance is wan- 
 
Woman's Home Missionary Societies i6l 
 
 ing." It is the day-dawn that surely precedes 
 the glorious sunrise of the Light of Life. 
 
 SPANISH WORK 
 
 In Velarde, New Mexico, and in the City of 
 Mexico, faithful missionaries are telling the story 
 of the Cross in patios and tenement rooms, and 
 weary Mexican mothers and bright-faced chil- 
 dren listen and are glad. There are also schools 
 under the charge of trained native teachers in 
 other places. 
 
 CUBA 
 
 A well-attended school is carried on in Santi- 
 ago, and already the missionaries report visible 
 fruits from the outlying Sunday-schools. " They 
 are bright children, promising well for the com- 
 ing womanhood of Cuba." The teacher in 
 charge reports her personal work in two Sunday- 
 schools, a Christian Endeavour Society, and a 
 Loyal Temperance Legion — work that cannot 
 fail to bear fruit to life eternal. 
 
 PORTO RICO 
 The work in Ponce is with the women and 
 children — how arduous such work is may be 
 understood from the resum6 given : 
 
 There are women's meetings, two a week ; children's classes, 
 two a week ; the regular church services ; two Sunday-schools 
 each Sunday (if I were three women I would go to five Sun- 
 day-schools, as we have five each Sunday) ; the instruction of 
 candidates for membership, and the house to house work. It 
 keeps me busy always. 
 
i62 Indian and Spanish Neighbours 
 
 Wtmen's Baptist Home Mission Society. Secretary, Miss 
 Mary G. Burdette, 2421 Indiana Ave., Chicago, III. 
 
 AMONG THE INDIANS 
 
 This society supports matrons in several of the 
 schools for Indians, and field workers in other 
 tribes, having, in all, sixteen missionaries among 
 seven tribes. 
 
 Two of the matrons, or school mothers, are 
 serving in connection with the Indian University 
 at Bacone, two in the Indian Orphanage at Atoka, 
 and one in the Seminole School for girls, all in 
 Indian Territory. The field workers, who give 
 special attention to work in the homes, labour 
 among the Cherokee Indians of Indian Territory, 
 the Kiowa, Comanche, Cheyenne and Arapahoe 
 tribes in Oklahoma and among the Hopi or Moki 
 Indians of Arizona. This work is being richly 
 blessed, and many of our dusky brothers and 
 sisters are being led into the "Jesus Road," and 
 are honouring Him by their simple, childlike 
 faith. 
 
 The young women among the blanket Indians 
 of Saddle Mountain, Oklahoma, are living a brave 
 life-story. Their dauntless courage is not cooled 
 by the chill atmosphere about them and the scant 
 provision against it, for one of them writes 
 cheerily of wearing her sunbonnet all the time in 
 her own room, in the winter weather, but she 
 "does not mind." From this Saddle Mountain 
 Mission comes the story of the gift of a dollar by 
 
Woman's Home Missionary Societies 163 
 
 an Indian towards building a new church, with 
 the remark, " If we put it in the bank it will just 
 stay one dollar, but if we spend it, and work, it 
 will get bigger and bigger." 
 
 The Indian name given to one of the lady 
 teachers is freely translated, " The-woman-who- 
 can-do-things," and she has namesakes in every 
 part of the broad mission field. 
 
 SPANISH WORK IN MEXICO 
 
 This society is exceptional in that its work on 
 the mainland for Spanish-speaking people is 
 largely carried on within the bounds of Mexico. 
 It has missionaries in Puebla, Monterey, the City 
 of Mexico, San Luis Potosi, and otiier places, 
 some of them being Spanish natives of Mexico, 
 trained in the training-school of the society, in 
 Chicago. They work as teachers in kinder- 
 gartens, and as Bible women. 
 
 A leaflet issued by this society gives the follow- 
 ing vivid picture of what is and what may be — 
 nay, what will be: 
 
 Dr. William Haigh gave an inspiring account of his visit to 
 Mexico, and painted in vivid word-pictures the Mexican sisters 
 asking and receiving hearty recognition as one virith the breth- 
 ren in Him with whom " there is neither male nor female." 
 Then he told how he had gone to the cathedral in the gray 
 dawn of the morning, and amid the gloomy shadows discerned 
 the. forms of women prostrating themselves in ignorant devotion 
 on cold stones, muttering prayers and crossing themselves, 
 while a priest, standing in the dim light of a taper, mumbled in 
 Latin the morning service, which few heard and none under- 
 stood. " Here," said the doctor, " I beheld a picture of Mexico 
 
164 Indian and Spanish Neighbours 
 
 as she has been, blinded and deluded by Romanism. Aye, a 
 picture of Mexico as she is. For as the day was dawning in 
 the natural world, and the sun was even then hastening his ap- 
 proach, so I saw there a reaching out after God, and I believe 
 the Gospel is beginning to scatter the gloom. Aye, more. As 
 1 turned from the scene to the one of the day before, and con- 
 trasted those ignorant, degraded women with the sisters whom 
 Christianity has made intelligent and comely, I saw a picture of 
 the Mexico of the future, when the Sun of Righteousness shall 
 have arisen, and when Christian light shall flood the land." 
 
 The significance of this work in Old Mexico is 
 still further realized when one remembers that 
 this country is " the gateway to forty millions of 
 people farther south who speak the beautiful 
 language of Castile." 
 
 CUBA 
 
 In 1900, this society began work in Cuba, 
 sending, through special offerings from young 
 women and girlsi the first "Young Ladies' Mis- 
 sionary." She reached Santiago November i, 
 and attended the church prayer-meeting the night 
 of her landing. She found Sunday-schools and 
 prayer-meetings brightened by the presence and 
 voices of those who but a short time before were 
 bowing to images and pictures. A successful in- 
 dustrial school was soon opened by this faithful 
 worker. From El Caney she wrote, June, 1901, 
 ' ' Never had a service since the war. Not a priest 
 in the village. Is it not foreign mission work ? 
 And there are so many of these deserted villages, 
 and the people are willing to come to hear us." 
 
Woman's Home Missionary Societies 165 
 
 In December, a young woman was sent to open 
 up evangelistic work in the province of Puerto 
 Principe. The methods employed are exactly the 
 same as in India or China — house-to-house visita- 
 tion, assisting in the church services, reaching 
 and helping the children, and study of the lan- 
 guage. 
 
 Other consecrated workers sent by this society 
 are stationed in Sonario, Palma and Manzanillo, 
 and at least two Cuban senoritas have entered 
 the Chicago training-school to receive preparation 
 for work among their own people. 
 
 PORTO RICO 
 
 The work in Porto Rico, opened a year earlier 
 than that in Cuba, follows, as a matter of course, 
 similar lines. "Porto Rico has been called 'the 
 open door,' " wrote the first missionary sent out 
 by the society, "and so it is." 
 
 The stories of missionary adaptations to cir- 
 cumstances, of efforts to make a few pieces of 
 furniture in a not over-comfortable room seem a 
 homelike apartment, of travel over plains and 
 mountains in inconvenient and disagreeable ways 
 but with unfaltering hearts — these should be read 
 in the special leaflets and other publications of 
 the society. They are the same for all workers, 
 of whatever denomination, and there is always 
 the heroic spirit that sees difficulties only to make 
 the best of them, saying, with eyes steadfastly 
 fixed on Calvary, "By this sign I conquer." 
 
i66 Indian and Spanish Neighbours 
 
 CONGREGATIONAL 
 
 The women of the Congregational churches 
 carry on their Home Missionary work through 
 state organizations, of which there are now 
 forty-one. The money raised by these state or- 
 ganizations is sent to the field through the 
 treasuries of national societies. In the work 
 among the Spanish-speaking Americans and the 
 Indians these four societies are engaged : 
 
 The Congregational Home Missionary Society, 
 which assists in the support of pastors in Cuba, 
 New Mexico and Southern California ; the Con- 
 gregational Education Society, which supports 
 schools among the Spanish-speaking people in 
 New Mexico and Southern California; the Sunday- 
 school and Publishing Society, which plants Sun- 
 day-schools in the same localities, and the Ameri- 
 can Missionary Association, which works among 
 the Indians and also conducts work among the 
 Spanish-speaking people of Porto Rico. 
 
 CUMBERLAND PRESBYTERIAN 
 
 Womarfs Board of Missions. Secretary, Mrs. Dee F. 
 Clarke, Evansville, Ind. 
 
 The women of this church have long been en- 
 gaged in work for the red men. As early as 
 1898 a constitution for a woman's society was 
 drawn up for one of the presbyteries, and this 
 plan was adopted by the missionary societies of 
 the three presbyteries which at that time consti- 
 
Woman's Home Missionary Societies 167 
 
 tuted the church. In 1819 one presbyterial 
 society of women, without ceasing to exist as a 
 presbyterial organization, was made the general 
 society of the church, and the work among the 
 Indians was immediately placed under its care. 
 The field of this church has been largely among 
 the tribes in the southern portion of our land, and 
 in Illinois and the far northwest. 
 
 In 1887 the Woman's Board of Missions began 
 educational work among the Indians in the Indian 
 Territory. This work was carried on for a num- 
 ber of years, until the establishment of the govern- 
 ment schools in that section. 
 
 METHODIST EPISCOPAL 
 
 Woman^s Home Missionary Society. Secretary, Mrs. Delia 
 L. Williams, Delaware, Ohio. 
 
 AMONG THE INDIANS 
 
 The Navajo Mission Home at Farmington, New 
 Mexico, had a humble beginning in a tent, but is 
 now amply housed. "The Navajoes are a su- 
 perior race," says the missionary in charge, "but 
 they have no conception of a holy God. Our 
 boys and girls are improving year by year, and 
 are learning that sin is their worst enemy, and 
 that Jesus came to destroy this enemy. They 
 are also learning that those who do not work are 
 of little account in this world, and that to be 
 honest and industrious and have a home of one's 
 own is a worthy aim in life." 
 
i68 Indian and Spanish Neighbours 
 
 In Dulce, New Mexico, encouraging work has 
 been wrougiit, and the young Indian and Mexican 
 children are learning to lead in prayer and are be- 
 ing trained for future religious service. 
 
 Over two hundred services in one year, and 
 many fruits of diligent toil show what is being ac- 
 complished in Pawnee, the oldest Indian station 
 under this society. 
 
 Two women founded the mission in Ponca, 
 Oklahoma, where now many young people of 
 the flower of the tribe are upon the church roll. 
 Other stations show similar encouraging results. 
 
 In Stickney Memorial Home, in Lynden, Wash- 
 ington, the girls are making progress in womanly 
 arts, and the boys in gardening and farming. The 
 religious outlook is most cheering. 
 
 IN NEW MEXICO AND CALIFORNIA 
 The most important homes and schools for 
 Spanish-speaking people in "the States" under 
 the care of this society are at Albuquerque, New 
 Mexico (Harwood Home), and Los Angeles, Cali- 
 fornia (Frances De Pauw Home). There are also 
 mission stations at Las Vegas and Tucson, Ari- 
 zona. 
 
 Harwood Home has an enviable record of suc- 
 cess, and furnishes abundant proof that there is 
 splendid material for Christian womanhood in 
 the Mexican girls of the far West. The mis- 
 sionary superintendent of the work of the Method- 
 ist church in that section bears fitting testimony 
 to the effects of the teaching given in this Indus- 
 
Woman's Home Missionary Societies 169 
 
 trial Home as seen in after life. "With a little 
 change in phraseology," he says, "we can say 
 with Whittier, 
 
 Their homes are cheerier for their sake. 
 And all about, the social air 
 Is sweeter for their coming. 
 
 Perhaps the spirit that animates the girls in 
 this Home may best be shown by a quotation 
 from a letter written by one of them to her 
 brothers, 
 
 I am enjoying my vacation very much, but I long for Sep- 
 tember to come, for you know that I shall take up my studies 
 again, and the harder I study the sooner I'll be ready to go out 
 as a mission teacher. Then I shall send money to you for your 
 education. Go to school when you can, do the best you can, 
 and in three years I think I can teach, and then I'll educate 
 you. I'll put you in some good Christian school, and I know 
 you'll be two of the brightest boys in the United States. 
 
 Most of the pupils in the Frances De Pauw 
 Industrial School come from Protestant families, 
 although in this school, as at Albuquerque, there 
 are many from Catholic homes. It is distinctly 
 understood with all parents whose daughters are 
 admitted that these are Protestant schools, and a 
 large proportion of the girls become Protestant 
 Christians while in the school. 
 
 These girls learn English readily, do good work 
 in their studies and are, as a rule, good singers, 
 being very fond of music. A girl in this school, 
 delighted with the dainty furnishings in such con- 
 
170 Indian and Spanish Neighbours 
 
 trast with the wood-chopper's tent that had been 
 her home, patted the white bed with her hands, 
 ecstatically exclaiming, "My good bed! My 
 good bed!" In her father's tent she had slept 
 on the ground, in her day clothing, wrapped in 
 a dirty rug! 
 
 IN PORTO RICO 
 
 The work of this society is now centered in 
 San Juan and its suburb, San Turce. In the 
 heart of the city is located the McKinley day 
 school, its pupils being required to attend Sun- 
 day-school as well. The need of such a school 
 — and of many such — is understood when it is 
 known that the government and private schools 
 are far from sufficient to house and teach all the 
 children of school age. 
 
 In San Turce is established the George O. Robin- 
 son Orphanage, in which from twelve to twenty 
 Porto Rican girls are receiving the teaching and 
 training that will enable them to make homes 
 worthy the name, and to be leaders in the new 
 life that is surely coming to the beautiful island. 
 
 Deaconess work is also carried on, and what 
 this means is best told by one of the workers: 
 
 " I don't know why, but it gave me a pain in my heart be- 
 cause you spoke from your heart," said a poor black woman to 
 a deaconess who had given a brief talk to a company of native 
 people. 
 
 The deaconess sat in a great bent wood rocking-chair in the 
 parlour of one of the best rooms in San Juan. The light was 
 tempered by the partial closing of the high-shuttered doors 
 
Woman's Home Missionary Societies 171 
 
 opening on the balcony, the floor was of stone tiles, refreshing 
 to the eye. A cool breeze blew through, stirring the tall green 
 plants that adorned the room. A Porto Rican lady of refine- 
 ment and education entered with outstretched hands, greeting 
 the deaconess, " I come in to see yon and you are so calm. 
 There is a great quiet. I have a scratch on my arm — you 
 pour oil on it ; this is the effect you have on me." 
 
 Shameless beggary in the streets of San Juan has been pro- 
 hibited. Horrors of deformity creeping from door to door or 
 dragged in carts by interested relatives or friends are not so 
 much in evidence as formerly, when, especially on Saturday 
 morning, it was difficult to keep one's footing on the yard- 
 wide sidewalks because of the procession of pitiful, repulsive 
 mendicants. 
 
 But another form of beggary, quite as pernicious, still exists. 
 The Roman Catholic nuns go about daily, begging from house 
 to house and from store to store, for money to sustain their con- 
 vents, putting generally " the Holy Sacrament," or " Blessed 
 Souls " as the objects for their charity. 
 
 If a servant answers their rap at the door she is keenly ques- 
 tioned, and if she has the courage to overcome her superstitious 
 fears of these black-robed, mysterious women, and boldly tell 
 them she is a Protestant, she is bitterly reproached and repri- 
 manded, and ordAed to go to the parish priest and confess, on 
 penalty, if she refuses to do so, of being forever condemned 
 with the Protestants. 
 
 A Porto Rican girl of sixteen years went to the deaconess for 
 information. 
 
 " Isadora says you say the Lord helps those who obey the 
 commandments. What are the commandments ? " 
 
 Among other questions frequently asked are, " What is the 
 Bible ? " " Who is Jehovah ? " " Do the Protestants believe 
 in God?" 
 
 The deaconess enters a wide hallway opening off from one of 
 the principal streets. She passes by the dark rooms on either 
 
172 Indian and Spanish Neighbours 
 
 side where women sire ironing by candle-light though the sun is 
 shining brightly outside, going on to the large patio, or court- 
 yard, into which the hall leads. Here she finds many women 
 ironing, many standing at their washtubs ; high overhead hang 
 quantities of wet clothing, while under feet on the wet stones 
 naked babies are creeping and slipping about. The women 
 greet the deaconess pleasantly, and accept eagerly the Spanish 
 tracts, though few of them can read. 
 
 She reads to them from the Spanish Testament, and a group 
 of interested listeners gathers at the door. The patient, hungry, 
 wistful faces are lighted with the new hope of a future life that 
 takes the bitterness from their present wretched condition. 
 They have known nothing of privacy or family life, having al- 
 ways lived with a large number of persons in one room. They 
 have breathed bad air, and eaten improper and insufficient food. 
 They have had no opportunity for education, and until a few 
 months ago were without hope in the world. 
 
 METHODIST EPISCOPAL CHURCH SOUTH 
 
 Woman's Home Mission Society. Secretary, Mrs. R. W. 
 MacDonell, Nashville, Tenn. 
 
 WORK AMONG THE CUBANS IN FLORIDA i 
 
 Shakespeare says, "An honest tale speeds best, 
 being plainly told," and so the story of Cuban 
 and Italian immigration needs naught but fact to 
 awaken a lively interest in those who study the 
 conditions of our country. 
 
 Cuban immigration, in large numbers, dates 
 from December 18, 1868, when political refugees 
 
 ' By Miss Mary W. Bruce, Superintendent of work among 
 Cubans and Italians in Florida. 
 
Woman's Home Missionary Societies 173 
 
 from a revolution which lasted ten years sought 
 refuge in Key West, Florida. 
 
 In 1869, Senor Martinez Ybor moved his cigar 
 factory to Key West and remained there until 
 1886, when he removed to Tampa, and founded 
 Ybor City. Oppressive taxation by the Spanish 
 government caused many tobacco factories to be 
 moved over to the southern portion of Florida 
 and the people followed in large numbers. 
 These people struggled, not only for bread, 
 but to help the island of Cuba in the struggle 
 for liberty. Thus Southern Florida has been 
 closely associated with the varying fortunes of 
 Cuba. 
 
 It has been estimated that there are thirty thou- 
 sand Spanish-speaking people in Florida. In 
 Key West alone there are six thousand, while 
 at Ybor City and West Tampa twelve thousand 
 five hundred are located. In addition to these 
 foreigners there are six thousand Italians, a few 
 Greeks, Syrians and Chinese in these two sub- 
 urbs of the beautiful city of Tampa. The num- 
 ber of factories has increased until in 1904, there 
 were two hundred in Tampa, which employed 
 12,000 operatives. The amount of wages paid 
 to cigar makers was $5,200,000, and the receipts 
 for stamps in the customs were $53,000. The 
 output of cigars was 167,673,000. 
 
 It is impossible to speak of these people with- 
 out speaking of tobacco factories, for it is in 
 these that most find employment. Since tobacco 
 is tobacco, one has some idea of the life of the 
 
174 Indian and Spanish Neighbours 
 
 worker. A few years in these factories make 
 the operatives old men and women, not because 
 the work is hard, or hours long, or of great op- 
 pression, because a comparison of the Florida 
 cigar factories with mills anywhere else would 
 reveal conditions largely in favour of the former, 
 so far as hours, restrictions and wages go. But 
 the people deteriorate from one generation to 
 another. The difference between the sturdy old 
 Spaniard and his grandson who works in one of 
 these factories is an unanswerable proof of this 
 assertion. These Latin-tongued peoples were 
 all Romanist born, but the larger part have be- 
 come rank unbelievers. 
 
 What has been done for these people who 
 have come to enjoy the freedom of our country 
 and gain a livelihood ? Very little in those 
 early years. In 1873, Dr. Charles Fulwood 
 was moved at the sight of these "sheep with- 
 out a shepherd " and requested the Florida Con- 
 ference of the Methodist Episcopal Church South, 
 to send a missionary who might give his whole 
 time to these Spanish-speaking people. Rev. A. 
 Vandeizer was appointed, but died from yellow 
 fever soon after reaching the island. His dying 
 words were, " Don't give up the Cuban Mission." 
 There was no further effort made to help these 
 people until 1887, when the Rev. Enrique Someil- 
 lan, a converted Cuban, was appointed to this 
 interesting field. The eloquent, devoted servant 
 of our Master reached many souls and did a good 
 work at Key West and later in Tampa. 
 
Woman's Home Missionary Societies 175 
 
 Responding to earnest appeals, the Woman's 
 Home Mission Society of the Methodist Episcopal 
 Church, South, began a primary school at Ybor 
 City in 1892. This is known as the Wolff Mis- 
 sion school. Two years later, the society opened 
 a second school at West Tampa. At both of 
 these places a church, Sunday-school and League 
 have been developed, as well as a day nursery. 
 There were tentative efforts at schools in Key 
 West, but nothing stable until 1898, when the 
 Woman's Home Mission Society sent two con- 
 secrated teachers to begin work. From this 
 effort a firstclass primary school, known as the 
 Ruth Hargrove Seminary, with a faculty of ten 
 teachers, has grown. The enrollment of this 
 school in 1905 was three hundred, at least a 
 fourth of whom were Spanish-speaking. In 
 Ybor City and West Tampa there were two hun- 
 dred and thirty-five, all of the Latin race. 
 
 A friend of Enrique Someillan's childhood be- 
 came a minister of the Episcopal church, and had 
 charge of a work in West Tampa and Ybor City 
 until 1899, when the mission was transferred to 
 Cuba. A Congregational church and school and 
 a mission established by the Baptist church suf- 
 fered a similar fate, for it was believed that the 
 Cubans in Florida would return home after the 
 Spanish-American war. But, on the contrary, 
 larger and larger numbers come to our country, 
 so that work must be carried forward with un- 
 remitting zeal. The Baptist church has recently 
 reopened work in Ybor City. The Roman Catho- 
 
176 Indian and Spanish Neighbours 
 
 lies have a large, fine convent at Key West, which 
 boasted last year of five hundred pupils enrolled, 
 one in Ybor City, one in West Tampa and one in 
 Tampa proper. The two first mentioned are 
 chiefly Spanish-speaking, the last, English. It 
 has not been possible to get exact statistics, but 
 not less than five hundred are in these convent 
 schools on the mainland. 
 
 As to the results of effort among these people 
 we would say thai the grace of God moves and 
 changes them as it does others, and there are 
 some shining examples of the beauty of holiness 
 among them. The work is not easy, because 
 there is so much to weed out before the good 
 can spring up. We have found the surest way 
 to be through the schools, for we reach not only 
 the child but the whole family. One small boy 
 in the kindergarten fell sick and lingered many 
 weeks. His constant cry was to go back to 
 school and finally his father brought him in his 
 arms to the school where he enjoyed a few mo- 
 ments. Shortly afterwards he died and it was the 
 Christ the little fellow had found in the school 
 who soothed the mother-heart and in time 
 brought the whole family into the church. 
 
 The opportunities and methods of work are 
 wide and varied. The women are reached 
 largely by visits to their homes, for they go 
 out but little, save the large number who are 
 in the factories. Boys' clubs, night classes and 
 other social functions give access to the young 
 people. 
 
Woman's Home Missionary Societies 177 
 
 The work in Florida has contributed largely to 
 that in Cuba, and to-day eighty-five per cent, of 
 the Cuban preachers of all denominations on the 
 island first heard the gospel in Key West or Ybor 
 City. Knowing these things "we thank God 
 and take courage." 
 
 PRESBYTERIAN 
 
 Woman^s Board of Home Missions. Secretary, Mrs. Ella 
 A. Boole, i£6 Fifth Avenue, New Tork City. 
 
 INDIAN 
 
 To name in detail the various schools and other 
 lines of Indian mission work carried on by this 
 society is impossible in the present limits of space. 
 In class-room and industrial work most efficient 
 service is rendered, and evangelistic effort, includ- 
 ing the holding of Sunday-schools, and public 
 services, is by no means neglected. "In almost 
 every mission and school," says a recent writer, 
 "there has been special interest, and from many 
 have come reports of remarkable manifestations 
 of the Spirit's power in the conviction and con- 
 version of souls. " 
 
 The training of Indian boys and girls who are 
 to make their support by tilling the soil and en- 
 gaging in the ordinary avocations of life is sure 
 to tell for marked good on the next generation. 
 The principal Indian schools maintained by this 
 Board are in Oklahoma, Indian Territory, Arizona, 
 California, Idaho, Montana, New Mexico, South 
 
178 Indian and Spanish Neighbours 
 
 Dakota and Utah. As typical illustrations of the 
 work and its value, we quote the following : 
 
 " The Henry Kendall College, Muskogee, Indian 
 Territory, has a regular college curriculum, a high 
 standard of scholarship, and its Bible work is ex- 
 ceptionally excellent. Almost every tribe in In- 
 dian Territory is represented among the students. 
 This has been the scene of Mrs. Robertson's la- 
 bours in translating the Scriptures into the Creek 
 language. 
 
 "The Training and Industrial School for Pimas 
 and Papagoes, in Tucson, Arizona, consists of 
 Homes for boys and girls, a laundry, a carpenter- 
 shop, superintendent's home, a ranch cultivated 
 by the boys, and class-rooms where creditable 
 work is done. In addition to the ordinary indus- 
 tries of a large institution of this kind, the boys 
 have had the contract for street-cleaning in Tuc- 
 son, doing the work satisfactorily and, with other 
 work for citizens, bringing to the school a revenue 
 of from one to three thousand dollars a year. 
 
 "The work among the Nez Perces, in Idaho, 
 has not only influenced that tribe to a marvellous 
 degree, but has extended to neighbouring tribes 
 to whom these Christianized Indians have sent 
 missionaries. This work was begun by two 
 sisters, the Misses McBeth. For many years be- 
 fore she was ' promoted,' one of them conducted 
 a theological training-class, which is still con- 
 tinued by the other. In 1904, nine native minis- 
 ters, trained by Miss McBeth, were in charge of 
 promising fields. Although partly paralyzed. 
 
Woman's Home Missionary Societies 179 
 
 this devoted woman made her little home a 
 centre of helpfulness for seventeen years. There 
 the young men gathered for instruction and the 
 women came to be drilled in housewifely arts. 
 The whole village shows the refining influence 
 of this home." 
 
 A most interesting line of work under the 
 control of this Board is that for the Assina- 
 boine Indians at Wolf Point, Montana. So inter- 
 ested are the Indians themselves in this school 
 that they have assumed the entire support of 
 their children in its boarding department. 
 
 In Good Will, South Dakota, the very name of 
 the place is significant of the attitude of both 
 teachers and taught. Although their children 
 could be educated in the government schools 
 without cost to their parents, there is a large 
 Christian element in the community that prefers 
 to pay in order to have its children under re- 
 ligious influences. 
 
 The Indian homes in the vicinity of the mission 
 station in Shem City, Utah, have shown such 
 remarkable transformation — keeping pace with 
 lives equally transformed — as to render this " one 
 of the most interesting stations under the 
 Woman's Board." 
 
 SPANISH-SPEAKING PEOPLE 
 
 Perhaps no better proof can be given of the 
 value of the work done for Spanish-speaking 
 people under the auspices of this society, than 
 the statement that twenty Presbyterian churches 
 
l8o Indian and Spanish Neighbours 
 
 in New Mexico and seven in Colorado have been 
 the direct outgrowth of its mission schools. 
 
 Here, as elsewhere, it is emphatically true that 
 the missionaries, by whatever board commis- 
 sioned, work with constantly interlinking lines 
 of service. The first school opened, at Las 
 Vegas, was later transferred to Albuquerque, 
 under the name of the Menaul Training-school 
 (for boys alone). One of its latest outgrowths 
 is Pierson Hall, a building erected to meet the 
 needs of the training-class for native evangelists, 
 and commemorating an honoured name in the 
 annals of the society. 
 
 Fine boarding-schools for Mexican girls are 
 located at Santa Fe and Los Angeles, and about 
 twenty-five day-schools are maintained in New 
 Mexico and Colorado. The opportunities for this 
 work of Christian education are practically un- 
 limited. A Mexican, asked if the priests would 
 not oppose the public schools, replied, "Yes. 
 But what of it ? The world is moving and we 
 must move." 
 
 PORTO RICO 
 
 While the work of the woman's board in Porto 
 Rico is comparatively new, it is full of promise. 
 Two large schools have been established in 
 Mayaguez, and several in smaller towns. 
 
 Among the most effective aids to the progress 
 of Christian citizenship in Porto Rico must be 
 mentioned the hospital work. Luke, the beloved 
 physician, must travel with Paul the Apostle 
 
Woman's Home Missionary Societies 181 
 
 upon the missionary journey. Tiie "Jesus way " 
 is the healing of suffering bodies as a means to 
 reach sin-sick souls. All the mission boards rec- 
 ognize this necessity, and also the openings in 
 Porto Rico, but not all have been able as yet to 
 improve the urgent opportunity. 
 
 The hospital in San Juan, largely the gift of the 
 young people's societies of the Presbyterian 
 church, is typical in kind and illustrative as to 
 work. It is built on the cottage system, and 
 consists of four buildings — dispensary, adminis- 
 tration and charity, the surrounding porches being 
 connected by bridges. 
 
 The morning office-hours in the dispensary are 
 begun by short Scripture reading and prayer. 
 Patients are encouraged to come early, and often 
 they overflow the waiting-room. A still shorter 
 service is held before the afternoon office hour. 
 The dispensary clerk sells Bibles, Testaments and 
 Gospels, and many buy. 
 
 The medical work grows daily. People come 
 from surrounding towns to be treated. If able to 
 pay, they are charged moderate fees, the lowest 
 being ten cents. If too poverty-stricken for this, 
 medicine and care are given freely. Most of the 
 patients have a self-respecting wish to pay for 
 service, the principle having been clearly incul- 
 cated from the beginning. Those who have no 
 money often bring vegetables, fruits, and other 
 eatables and usables. One of the first cases made 
 payment by bringing a chicken, and some bamboo 
 sprouts to plant on the hospital grounds. The 
 
l82 Indian and Spanish Neighbours 
 
 burden and blessing in this work are continually 
 increasing, not only in the healing of bodies but 
 in the cure of souls. 
 
 A training-school for nurses promises to be of 
 great value. Most of the instruction is given in 
 English, which Porto Rican girls learn to speak sur- 
 prisingly well. They are deeply interested in the 
 studies, and make excellent progress. It is not 
 unusual to see those of the nurses who are 
 Christians reading the Bible to their patients after 
 finishing their work. 
 
 CUBA 
 
 The work in Cuba is mainly educational and 
 evangelistic. Schools have been established in 
 Havana, Guines, Sancti Spiritus, San Nicholas and 
 Nueva Paz, and Sabbath-schools and young peo- 
 ple's societies organized, with great prospects for 
 good. Petitions are constantly being received for 
 the opening of new work. 
 
 PROTESTANT EPISCOPAL 
 
 Woman's Auxiliary to the Board of Missions. Secretary, 
 Miss Julia C. Emery, 281 Fourth Avenue, New York 
 City. 
 
 Woman's missionary work in this church is so 
 in-woven with that of its general missionary so- 
 ciety that it is impossible to separate them. No 
 workers are doing more heroic service, or spend- 
 ing themselves more freely in the Master's serv- 
 
Woman's Home Missionary Societies 183 
 
 ice. The " United Offering " made triennially by 
 the Woman's Auxiliary is the source of untold 
 help and cheer on many a mission field . 
 
 The arrangement of fields differs materially from 
 that adopted by other societies, the Philippines 
 being included in the home and Cuba in the 
 foreign. The work in Alaska, which is largely 
 among the Indians, will be presented in a later 
 volume of this series. 
 
 THE INDIAN FIELD 
 
 From the Indian mission stations come the same 
 tidings of progress amid difficulties that have al- 
 ready been reported by other denominations. 
 Special attention should be directed to the work 
 in a field not entered by others, that in Florida, 
 among the "little remnant of between four and 
 five hundred Seminole Indians," in "the mysteri- 
 ous fastnesses of the Everglades and the boggy 
 and ever-varying trails through the Big Cypress 
 Swamp region." " Here good and faithful souls, 
 beyond society and civilized pursuits, have con- 
 secrated the remainder of their lives to the work 
 of civilizing and Christianizing " these people, and 
 "whatever the trials, troubles and disappoint- 
 ments are, they have not flinched nor even 
 wavered in the determination to give their lives." 
 Truly the age of heroes is not past ! 
 
 Among the Navajoesin Arizona, the Shoshones, 
 Arapahoes and Bannocks in Idaho, in Minnesota, 
 Wisconsin, the Dakotas, Oklahoma, Indian Terri- 
 tory, Utah and California, there are mission 
 
184 Indian and Spanish Neighbours 
 
 stations, schools and homes under the care of the 
 missionary societies and workers of this church. 
 
 THE PHILIPPINES 
 For the last four years, since the consecration of 
 Bishop Brent, in 1901, as Bishop of the Philippines, 
 important work has been done in the far-away 
 archipelago. Besides the establishment of 
 churches and schools, settlement, and dispensary 
 and deaconess work have received much atten- 
 tion. Here, as elsewhere, the fields are " white to 
 the harvest." 
 
 CUBA 
 
 A new impetus has been given to the work of 
 the Episcopal Church in Cuba, through the con- 
 secration of the first bishop, a few months ago. 
 The ministrations of the church are being stead- 
 ily sought by and gradually extended among both 
 English and Spanish-speaking people. The mis- 
 sions, now numbering about twenty, have 
 doubled since January, 1905. Among the most 
 promising enterprises are the schools for Cuban 
 children in Havana and Guantanamo, conducted 
 by American and Cuban women workers. 
 
 PORTO RICO 
 
 "Short of helpers" is the familiar word that 
 comes from this island. " In labours manifold" 
 might well be added. By special gift from the 
 Woman's Auxiliary, a rectory has been secured at 
 Ponce, and a school at San Juan furnished for one 
 hundred children. 
 
Woman's Home Missionary Societies 185 
 
 REFORMED CHURCH IN AMERICA 
 
 Woman's Executive Committee of the Board of Domestic 
 Missions. Secretary, Mrs. John S. Allen, 25 E. 
 Twenty-second St., New York City. 
 
 The Woman's Executive Committee of the 
 Board of Domestic Missions has its allotted work 
 among the Indians. Geographically, this field 
 lies in southwestern Oklahoma, and embraces 
 three stations, the Colony, the Apache, or Fort 
 Sill Mission, and the Comanche Mission. The 
 first of these is the older and the better developed. 
 In the Comanche Mission, the hereditary chief, 
 Perlconic, and the former leading medicine man 
 of the tribe, Nahwats, are earnest members of 
 the church. In spite of difficulties, those who 
 live among these Indians are convinced that this 
 is but "the valley of transition, and that already 
 this staggering, half-paralyzed mass of humanity 
 is gaining its foothold, and moving forward." 
 Many have been reached through the great an- 
 nual camp-meetings, attended by both Apaches 
 and Comanches. 
 
 The work among the camp Indians, or those 
 not connected with the schools, is beset with 
 obstacles and is very slow. Nevertheless, God 
 has given His servants favour in the eyes of those 
 hardest to reach. Superstition and suspicion are 
 yielding, and the missionaries are received as true 
 friends, which gives opportunity for " the onset 
 of love." Little by little the power of God's 
 Spirit is breaking these pagan ranks. 
 
i86 Indian and Spanish Neighbours 
 
 The Mohonk Lodge, a philanthropic and in- 
 dustrial institution, built by funds given by the 
 Mohonk Conference, while not under the direct 
 care of the Reformed Church, is directed by two 
 of the missionaries of this denomination. In one 
 year the industrial department paid the Indian 
 women for their beadwork nearly $2, 500, and it 
 stands ready to give every willing Indian woman 
 a self-supporting industry. ' ' Hand in hand with 
 this," writes the missionary, " have gone the care 
 of the sick and patient attention to the varied 
 needs of our child-like people, so that we take 
 pleasure in attributing to this branch of the work 
 a generous share of the success with which God 
 is now crowning our mission." 
 
IN CONCLUSION 
 
"Which now of these, . . . was neighbour unto him ? " 
 
IN CONCLUSION 
 
 " Of making many books there is no end" but 
 each must come to its conclusion some time. In 
 such a study of opportunities as this, unless the 
 readers come to a conclusion which is to them 
 the beginning of better practice, instead of the 
 end of precept, what shall it profit ? 
 
 "Let us hear the conclusion of the whole 
 matter: Fear God and keep His commandments, 
 for this is the whole duty of man." "Master," 
 we ask, "which is the great commandment of 
 the law?" He answers, "Thou shalt love the 
 Lord thy God with all thy heart and with all thy 
 soul and with all thy mind. This is the first and 
 great commandment. And the second is like 
 unto it : Thou shalt love thy neighbour as thyself. " 
 Truly, "If a man love not his brother whom he 
 hath seen, how can he love God whom he hath 
 not seen?" 
 
 The second commandment gives us the meas- 
 ure of neighbourly love — "As thyself." "All 
 that a man hath will he give for his life " and the 
 Lord Jehovah did not dispute the word, although 
 it was Job's accuser and His own arch-enemy 
 that said it. How much, then, will one give for 
 his neighbour's life— not only "that which now 
 is, but that which is to come ? " We dare not, 
 cannot be indifferent. We must decide and do. 
 189 
 
190 Indian and Spanish Neighbours 
 
 'He that is void of wisdom (margin, destitute 
 of heart) despiseth his neighbour." 
 
 As a people we are not of these scorners, desti- 
 tute of heart. We gratefully acknowledge "the 
 good Hand of our God upon us " as a nation, in 
 that He has made us a help and channel of bless- 
 ing to our neighbours, whatever the hue in which 
 His image has been cut. 
 
 Whatever the wrongs of the Indian in the past, 
 through legislative errors, and lack of the love 
 that beareth and hopeth all things, the Red 
 Man's Burden lies upon our hearts to-day as never 
 before. In spite of the bondage of habits riveted 
 by mistaken policy and neglect in teaching, the 
 Indian is now to be prepared for Christian citizen- 
 ship. It rests with God's people of every name 
 to hasten this work, for law will not avail with- 
 out Gospel, too. 
 
 "Who is my neighbour?" He lies, robbed 
 and wretched, upon the Jericho road. Said a 
 thoughtful man, "It is not true neighbourliness 
 unless you take the trouble to go across the road." 
 Certainly it is easier to cast a glance of compas- 
 sion, or toss a coin in passing, but now let us 
 cross over to our red neighbour with "oil and 
 wine and our own beast," to set him thereon and 
 bring him to the inn, there to go security for 
 whatsoever more is needed for his recovery. 
 
 It remains also for us to prove to our new island 
 citizens that " Better is a neighbour that is near 
 than a brother afar off." There no time now to 
 lose in comment or criticism. To us much has 
 
In Conclusion 19 1 
 
 been given, in our heroic past, of holy privilege 
 and present advantage and of us much will be re- 
 quired. We are not to " call our rich neighbours 
 lo the feast, but to "remember the v^'ords of the 
 Lord Jesus how He said. It is more blessed to give 
 than to receive." 
 
 The midnight knock of our beseeching neighbour 
 
 We will not fail to heed. 
 No selfish ease, nor dread of homely labour. 
 
 Shall leave him there to plead. 
 
 The love of Christ divine, now intercedeth 
 
 For him before our door. 
 And we will rise and give him what he needeth, 
 
 For God hath blessed our store. 
 
 And " Inasmuch " — that Voice above all other 
 
 Repeats the tender plea — 
 " As ye do minister to this. My brother. 
 
 Ye do it unto Me." 
 
COLLATERAL READING 
 
 First in importance as collateral reading are the various 
 periodicals and leaflets published by the Home Missionary 
 Boards. Many schools — especially those among the Indians — 
 publish papers that are worth consulting. 
 
 Government reports contain much that is helpful and inter- 
 esting concerning both the Indian and Spanish races. The re- 
 ports and other publications of the schools at Hampton and 
 Carlisle present certain phases of the Indian problem not found 
 elsewhere. 
 
 Indians 
 
 Wah-kee-nah and Her People. G. P. Putnam's Sons. {1.25. 
 
 Our Little Indian Cousin. L. C. Page & Co. 60 cents. 
 
 On the Indian Trail. Fleming H. Revell. $1.00. 
 
 Algonquin Indian Tales. Fleming H. Revell. J1.2S. 
 
 Ten Years' Mission Work among Indians at Skokomish. 
 Pilgrim Press. $1.25. 
 
 Condition of Mission Indians of Southern California (and 
 other leaflets). Indian Rights Association, 1305 Arch Street, 
 Philadelphia. 2 cents. 
 
 A Century of Dishonor. Little, Brown & Co. $1.50. 
 
 Ramona. Little Brown & Co. {S1.50. 
 
 A Chronicle of Conquest. Lathrop. J1.25. 
 
 Onoqua. Lee & Shepard. jf!i,oo. 
 
 Heroes of the Cross in America. Fleming H. Revell. 
 50 cents. 
 
 Spanish-American 
 Uncle Sam, Trustee. Fleming H. Revell. J 1. 00. 
 At Our Own Door. Fleming H. Revell. JSl.oo. 
 Cuba and Porto Rico. Century Co. ^^3.00. 
 New Born Cuba. Harper. S2.50. 
 193 
 
194 Indian and Spanish Neighbours 
 
 Our Little Porto Rican Cousin. L. C. Page & Co. 60 cts. 
 Porto Rico. Harper. ^2.50. 
 Under Our Flag. Fleming H. Revell. 50 cents. 
 The New Era in the Philippines. Fleming H. Revell. S1.25. 
 Latin America. P'leming H. Revell. ffi.20. 
 Story of a Mexican Ranch. American Baptist Board. $1.25. 
 Missions and Modern History. Fleming H. Revell. 2 vols. 
 JI4.00. 
 
 In volume I. The Emancipation of Latin America. 
 
 lu volume II. The Going of the Spaniard.