EULOGY BY PRESIDENT TAYLOR.
I knew Brother Powell, of whom the friends have spoken so beautifully, touching our hearts so deeply.
I was most impressed by two things in Brother Powell—his radiant joyousness and his delightful humor, and the ease with which he could make the transition from the telling of a funny story to the uttering of a devout prayer, thus leading others with him up to the very steps of the throne of grace.
A while ago, in Scotland, there was an old Covenanter, William Guthrie by name, who had a disposition very much like Brother Powell's, full of joyousness and fun—let us call things by their right names—and on one occasion a large number of brethren gathered together in his manse, among whom was James Durham, better known as the author of a book on Revelation, who was a popular minister in Glasgow at the time. He was a very serious man, like the dog that John Brown tells about, with a life so full of seriousness that there wasn't anything of the joyous in his disposition, but on that day Guthrie was bubbling over with fun, and while they were worshiping he was called upon by a brother to pray, and he went just straight up to the Hearer of prayer, and they were all moved to tears by his devotion; and Durham said after they arose from their knees: "William, I can't understand. If I had been as merry as you were a little while ago, I could not have prayed for four and twenty hours;" and Guthrie replied: "If I hadn't laughed so much I couldn't pray."
My model is Paul. Hear what he says: "Rejoice in the Lord always, and again, I say, rejoice. Let your moderation be know unto all men. The Lord is at hand. Be careful for nothing, but in everything by prayer and supplication, with thanksgiving let your requests be made know unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."
You see how near the joy follows the serious.
The Lord knew that the Christian lives in the ray of sunshine of Jesus, and we do dishonor to our Master, because we do not let our joyousness speak for him. And I bless God that wherever James Powell went he went with joy, the man he was. He did not keep it within. The joy of his Lord was with him even on the day when men shall depart because he is with them.
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THE AMERICAN FREEDMEN AS FACTORS IN AFRICAN EVANGELIZATION.
BY REV. M.E. STRIEBY, D.D.
The presence of the Freedmen in America is an anomaly in the world's history. European nations have gradually abolished serfdom, and the master and the slave being of the same race, the line of separation has soon broken down. In America, slavery is abolished, but the master and ex-slave are as far apart as ever. America is a nation of immigrants, mostly from Europe and Africa. The Europeans soon assimilate, and only the tradition of the individual family tells of the particular nation from which it came. But the African immigrants are still, after nearly 300 years' residence in America, separated from the white race by visible marks of color and features, and are thus, at the same time, identified with the land of their fathers.
Are not these facts suggestive? Does not the persistent race-identity of these people, linking them still with Africa, suggest a duty they may owe to it; and do not their vigorous intellects and warm religious characteristics indicate that duty to be a high and sacred one?
On the other hand, Africa, the land of their fathers, is another anomaly in the world's history. For a thousand years it was unknown to the civilized world; its people are the most degraded upon earth, and it is a shame and reproach to the church that it has done so little to enlighten them,—yea, a double shame when, as is now well known, Mohammedanism is spreading most rapidly over the whole continent.
These added facts emphasize the question already asked, Are not these freed Negroes peculiarly fitted and providentially called to carry the gospel to their fatherland? Is there not here a Divine purpose that the church should be quick to see and prompt to carry out? As the Hebrews were taken to Egypt, disciplined by bondage, and made familiar with the arts of the most enlightened nation then on earth, and were thus prepared for their high destiny in developing the plan of salvation, so are not these children of Africa, chastened by their severe bondage, brought into contact with the civilization of America, and fitted by their ardent religious impulses, destined to bear a large share in the work of Africa's evangelization?
It is to the development of this thought that I invite attention. Let me first revert to the slow progress of Christianity in Africa, Christianity, soon after the apostolic age, made one of its brightest triumphs in Northern Africa—in Egypt and Abyssinia. But ere long that light went out there and never penetrated the great continent. So far as is now known, darkness has ever hovered over it—ignorance, superstition, degradation, cannibalism, slavery and war, have made and perpetuated that darkness.
But I wish now to call attention to the efforts of the church in modern times to preach the gospel in Africa. There are now, so far as I can ascertain, forty-one societies engaged in missionary work there. The number of missionaries employed by them in Africa, foreign and native, is 1,086. These have endured the malaria of the climate and the dangers from hostile people, and some of them have shown the most heroic spirit of self-sacrifice. They have been preceded by others, who have laid down their lives in the work, and the living stand on the graves of the dead, expecting soon to follow. A measure of success has attended and rewarded this zeal, and a few favored examples can be found of men who have long endured the climate and have seen the good work grow upon their hands. But the results, as a whole, have been discouraging. Christianity has found a precarious footing along the shores of the continent while, as yet, in the vast interior the missionaries are compelled to follow at a tardy pace the footsteps of the explorers. Africa is yet unevangelized.
The causes of this are not far to seek. The white missionaries from Europe and America succumb under the fatal malaria, or are deterred by the unreasoning and deadly hostility of the natives. The missionaries are a foreign people, with different color, features and habits. They are known to the natives as coming from nations that have plundered and enslaved them. They come as a superior race, unable to meet the natives on the basis of a common brotherhood. A gulf yawns between them. The Christianization of Africa needs a new impulse from some other quarter.
On the other hand, and in sharp contrast with all this, is the rapid progress of Mohammedanism in Africa. This progress has been noted by the modern explorers, but has been recently brought more distinctly to the attention of Europe and America. Dean R. Bosworth Smith, in the Nineteenth Century for December, 1887, thus states the extent to which Mohammedanism covers Africa: "It is hardly too much to say that one-half of the whole of Africa is already dominated by Islam, while, of the remaining half, one-quarter is leavened, and another is threatened, by it. Such is the amazing, the portentous problem which Christianity and civilization have to face in Africa, and to which neither of them seems as yet half awake."
The causes of this rapid spread over Africa are easily discernible. The Mohammedans, though they appeared at first as conquerors, became at length Africans by their permanent residence on the soil, and they went forth afterwards in propagating their faith, not as warriors, but as fellow-citizens and brothers. They resembled the natives in color, manners, and modes of thought, and readily assimilated with them by marriage ties and the affinities of home life. Their converts among the native races were even more naturally welcomed, as friends and brothers. They, of course, found no difficulty with the climate, for in it they were born.
While we repudiate emphatically the idea that Mohammedanism can be a substitute for Christianity in civilizing Africa, yet it is only just that we should admit that Islam brings with it some influences for good into that benighted land—influences that strongly appeal to the higher instincts and aspirations of the people, and are, therefore, an elevating power. First of all, the One True God of Islam tends to lift the African above his idols, his fetich, his witchcraft and his cannibalism. Then, the prohibition of wine and strong drink snatches the people from what threatens to be the vortex of their ruin—intemperance; while Christian nations are now, to their shame and infamy, swelling the floods and increasing the velocity of that vortex by larger importations of intoxicating liquors. Then, too, the followers of Mohammed are using the school of the prophets in the preparation of their missionaries. The great training school, the Old University of Cairo, is said to number at times as many as ten thousand students of the Koran, a number which may well challenge a comparison with the Protestant Theological Seminaries of Europe and America, not only by their numbers, but by the astonishing success of their pupils as missionaries. They run where we halt, they win where we fail.
It is now in order to ask if the Freedmen of America can be fitted to take a special part in the evangelization of Africa. There are strong reasons for believing that they can be; they have race advantages similar to the Mohammedans, and they can readily obtain the acquired advantages of the white missionary. In the first place, they are numerous—eight millions now, and increasing rapidly. In physical proportions they are stalwart and vigorous, inured to toil and capable of great exertion. Their mental powers are quick and susceptible of wide culture. Their capacity to acquire learning, even in the higher branches, has been abundantly proved in the schools they have attended.
The religious characteristics of the race are very marked; faith, hope and love are leading traits. They endured a bondage that would have crushed other races; their faith and hope never deserted them. Their bitter experience in those long and weary years drove them to God as their only source of help, and the "Slave Songs," with the sad history out of which they grew, are among the most pathetic utterances of patience, trust and triumphant hope that human literature presents. So it was during the war, which was long and sometimes of doubtful result, but they never lost their faith in their ultimate deliverance. The Jew in his journey from bondage to Canaan, often became despondent and murmured; the Negro never did either.
Hear the Jew:
"Because there were no graves in Egypt, hast thou taken us to die in the wilderness?"
"Let us make a Captain and let us return into Egypt."
Hear the Negro, in the Slave Songs:
"Way over in the Egypt land, You shall gain the victory. Way over in the Egypt land, You shall gain the day. March on, and you shall gain the victory, March on, and you shall gain the day."
Such a people are surely destined to develop a rich and beautiful Christian life. If they should be specially trained, and their warm hearts inspired, for the work of missionaries to Africa, who can doubt the success of their efforts? They would stand on a better vantage ground there than the Mohammedan, for he is a foreigner transplanted on the soil. They would come back to the home of their fathers, and would meet the natives as brothers—long separated, yet as brothers; their color and personal characteristics would attest the kinship, their Christian love would kindle towards the degraded of their race, and their holy ambition would be fired by the great work to which they were called—the uplifting of the millions of long-neglected Africa. It would be reasonable to expect that they would endure the African climate better than the white man. They are a tropical race, and, in America, they love and cling to the sunny South, seldom migrating to the North; they do not suffer from the malaria that is so fatal to the whites in the South.
These views and impressions are confirmed by actual experience. With a view of learning the results of that experience, I addressed letters to the Secretaries of all the larger societies in Europe and America doing missionary work on that continent, and, in due time, received courteous replies from nearly all of them, giving opinions and facts with more or less fulness of detail. My inquiries mainly centered around two points: first, the ability of the colored missionary as compared with the white, to endure the climate; and secondly, his relative success as a missionary. The opinions given in those letters, as might be expected, are various, and the facts themselves, gathered from widely different sources, and relating to very different climates and local circumstances, point to somewhat different conclusions.
The specific statements of these letters may be thus summed up:
1. No society reports that the colored man is less healthy than the white; one or two societies discern as yet no special difference; but the larger number say that he endures the climate much better than the white man.
2. On the second point—the comparative success of colored missionaries—the testimony bears very decidedly, as a rule, and as yet against them; while a few and very favorable exceptions indicate that the fault is with the individual and not with the race, and hold out the hope that time and better training will remove the difficulties.
The more full account may be thus given: Some of the societies charge a want of carefulness, perhaps a want of integrity against the colored missionaries—that "colored treasurers will not render accounts, teachers will not make reports, missionaries desire to control, and they seldom are sufficiently respected, especially when of younger age." Now, these are manifestly the vices and infirmities of an immature and imperfectly cultured race. We must recollect that centuries of civilization and Christian influences are behind Europeans and Americans, while the native African, converted and trained in his own land, has behind him only the few years of his own life separating him from the densest degradation of heathenism; the African born and converted in the West Indies has been a freedman only since 1840; and the American Negro was perhaps himself a slave, and his race had the shackles struck from their bodies only in 1863, while the fetters of ignorance and vice still manacle the minds and hearts of the mass. We ought not, therefore, so much to wonder at the failure of the many, as to rejoice and take courage at the success of the few, especially as there is a bright side to the dark picture, to which I now take pleasure in turning your attention.
There have been some very successful colored missionaries in Africa, whom the Christian world has known and honored, and the letters I have received joyfully refer to them, and mention others not yet widely known, but whose work attests their wisdom, piety and usefulness. Thus one Secretary refers to a missionary, born a slave in America and educated here, as "the most scholarly man in the whole mission." Another society testifies, and our personal knowledge of the man referred to confirms the testimony, to the remarkable success of one of its colored missionaries as "a business manager, a preacher and a teacher, showing himself fully equal to any emergency, and remarkable in his influence with the heads of the tribes, and his success in winning souls." The testimony in regard to two others of its missionaries is almost equally emphatic.
The Secretary of the Protestant Episcopal Church of America writes: "All ordained men on our missionary staff in Africa, from the Bishop down, are colored men. I think we have concluded that, all things considered, except for the work of higher education, colored missionaries are more available in that field than white." He refers with gratification to the career of Bishop Ferguson, the only colored man who has a seat in the American House of Bishops, who was born in America, educated in the mission schools, and has risen through the positions of teacher, deacon, priest and rector, until he was consecrated the Bishop of Cape Palmas in 1885, and has worthily filled all these positions. The Church Missionary Society of London refers to the remarkable career of Bishop Crowther, who was born in Africa, put on board a slave ship, rescued, and landed at Freetown, educated in Sierra Leone and in England, and at length entered his chosen field on the Niger, reduced the language of the people to writing, and preached the gospel to them in their native tongue. In 1861, there were reported to be 1,500 converts as the result of his labors. He received the degree of D.D., from Oxford, England, and was consecrated in 1864 African Bishop of the Niger. This society also mentions others, one as possessing "special educational and linguistic powers;" another as a "pastor and evangelist with remarkable power and spiritual influence;" another as "a practical organizer and administrator;" another as "very successful in educational work," and it adds: "Many others have also shown considerable power as educationists, pastors and evangelists."
From all these facts, the inferences are plain:
1. That Negroes have succeeded in this work, and that those in America can be prepared for it. They can endure the climate, find ready access to the hearts of the people, and be eminently successful in preaching the Gospel. They should have the best training for the purpose, and great care should be exercised in selecting and sending forth only those of good education, mature character, sound judgment and unquestioned piety.
2. America owes it as a debt to them and to Africa that they be furnished with the means for this training. The guilt of man-stealing and of slavery can have no better atonement than by sending back to Africa the sons of those stolen from those benighted shores, who shall bring with them the light and blessing of civilization and Christianity. England, too, having had a share in introducing slavery into America, should take its share in making this atonement.
3. The colored people of America should be aroused to this providential call to this high mission in behalf of their fatherland. We do not question nor minify their great duty and destiny in America. Their warm affections, their easily kindled zeal, their gift of song and eloquence, will yet add an enriching pathos to our piety, and a wider range to our patriotism. But this call to Africa, while not interfering with duty here, will broaden their vision and deepen their piety. There will be a grand uplift to them in grasping and endeavoring to realize this great work. It will raise them above petty ambitions, it will give a practical turn to their religious enthusiasm, and bring them into closer sympathy with Jesus Christ. They have been in fellowship with Him in suffering, they may now be co-workers with Him in redemption.
But Africa, so degraded! Why should her sons go back to her? The Scot loves the hills and the glens whence his family came; the German never forgets the Fatherland; but what is there to awaken the love of the Negro for Africa? Gen. Garfield was born in a humble home, and went thence as a canal driver, but when he became President of the United States he did not despise that humble home, nor the mother that bore him, lowly as both were, but at his inauguration he had his mother placed in an honored seat on the platform, and his first act after taking the oath of office was to step over, before that vast assembly, and kiss that mother.
American descendant of Africa! The home of your fathers is humble and degraded, and you are elevated and refined. Show that you are really great and Christlike by giving the redeeming kiss to Africa!
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THE HOPEFULNESS OF INDIAN MISSIONS, AS SEEN IN THE LIGHT OF HISTORY.
BY REV. A.F. BEARD, D.D.
The contemplation of the past sometimes weakens the energies for action in the present. But when the present is a consequence of the past, we can scarcely do our work rightly if we neglect the lessons of experience.
The history of missions among our Indian tribes has lessons in it which may be wisely heeded.
When the first settlers of this country left their ships, which had been freighted with the destinies of a continent, and faced the perils of a wilderness, they met at the outset a strange people. No one knew who they were, nor how many; they themselves did not know. They had no history. They had become vain in their imaginations, and their foolish heart was darkened. Ignorant as to the past, their theory of the future was vague and shadowy. Their spirits would exist after death. The heroic and brave and worthy would go to the happy hunting-grounds, where would be pleasant climate and fair weather, and where abundance would be exhaustless and satisfactions complete. The unworthy would wander without in a state of misfortune and restless discontent. For their religious ceremonies, a priesthood existed, and those who composed this were devoted to it from their childhood. The howling dervishes of Turkey and the pagan priests of the South Sea Islands, may be compared with the pow-wows of the North American Indians.
It is impossible to estimate the number of this aboriginal population. Doubtless the popular impression is an exaggerated one. It would be safe to say that, all told, there were never at any one period, more than half a million of these people, occupying the present territory of the United States from ocean to ocean. They were widely scattered, so that there were great stretches of forest and prairie lying between the different tribes.
There were many groups, distinct in their languages, which yet bore a general resemblance to each other in construction, so that the several tribes could at least easily learn to understand each other. I think that the weight of authority is, that they belong to one family of nations, and are derived from one stock, while they display considerable diversities in language and customs.
The motive of the early settlers of New England, which took precedence over all others—as they declared—was "a desire to advance the gospel in these remote parts of the world, even if they should be but stepping-stones to those who were to follow them." Finding these barbarous tribes here, the Pilgrim Fathers bartered with them for peaceable possession, which they did not always secure. As civilization encroached upon barbarism, the colonists kept their homes often only by the defences of war. But peace was in the hearts and purposes of the early settlers.
As early as 1643, the Rev. John Eliot, who had been educated at the University of Cambridge, England, and who had come to Boston, Massachusetts, in 1630, wrote that he had "been through varieties of intercourse with the Indians, and had many solemn discourses with all sorts of nations of them." It was his theory that they were the descendants of the lost tribes of Israel. He acquired their language. It was an arduous undertaking, but he said "Prayer and pains through faith in Christ Jesus will do anything."
In 1660, he had visited all the Indians in the Massachusetts and
Plymouth Colonies, and preached the gospel to them, and the first
Indian church was then formed.
In 1661, he had translated the New Testament into the Indian tongue, and in 1663, the Old Testament. This Indian Bible was published at Cambridge, and was the only Bible printed in America until a much later period. Besides this, Eliot instituted schools, and induced large numbers to give up their savage customs and habits, and to form themselves into civilized communities.
The zeal of Eliot quickened that of others, and in 1674, there was a missionary circuit of 14 villages and 1,100 praying Indians.
At this same date, through the sacrificial labors of Mr. Thomas Mayhew and his son, there were 1,500 praying Indians in the Island of Martha's Vineyard and vicinity. The next year came war—King Philip's War. It meant extermination of the whites, or conquest of the red men. Civilization was too strong to be resisted by barbarism, and then began the long catalogue of organized Indian miseries. The General Court ordered the removal of the conquered Indians, and they were pushed away before the aggressive steps of a stronger race. In 1743, the Rev. David Brainerd was propagating missions among the Indians with success in various places. Idolatrous sacrifices were altogether abolished; many heathen customs lost their sanction, and sincere converts were made whose pious lives and peaceful deaths attested to the influence of the spirit of God in their hearts.
At this period of history the Moravian Church began missions in Pennsylvania among the Delawares. Christian Rauch soon won the confidence of the savages and excited their astonishment. And observing him asleep in his hut, an Indian said: "This man cannot be a bad man, he fears no evil, he does not fear us who are so fierce, but he sleeps in peace and puts his life in our hands." There was a remarkable acknowledgment of this mission in converted souls. The Moravian Missions in various sections of the country, from the early date of 1740 until now, have been characterized by courage, activity, humility and devotion. In the midst of these scenes of devastation and murder, the Moravian missionaries have wandered in deserts, in mountains, in dens and caves of the earth, never relinquishing their purposes, and they have obtained a good report through faith.
The American Board of Commissioners for Foreign Missions, which began its existence in 1812, adopted measures in 1815 for carrying the gospel to the Indians. One hundred thousand of these people, as untamed as when the Pilgrims met them at Plymouth, as ignorant in most respects, and as truly heathen as were their fathers centuries before them, were then supposed to be living east of the Mississippi River. The first mission was among the Creeks and Cherokees. Three missionaries and their wives began the work. In character it was a compound of mission boarding school and agricultural college. In eighteen months, the Indian boys could read the Bible, and nearly a score of them could write; five converted heathen were members of the church.
Next, in 1818, missions were begun among the Chickasaws and the Choctaws. Here, also, the first work was that of the school. So eager were the Choctaws for instruction, that eight children were brought 160 miles across the country before the missionaries were ready for them, and in one year from that date the Choctaw Nation voted to devote to the schools their entire annuity of six thousand dollars, from the sale of their lands to the United States.
The missionaries were subject to unceasing hindrances from renegade whites, who are always on the borders of civilization, and have usually been the enemies of missionaries.
But among the Cherokees no year passed without conversions. Those who appeared to the missionaries so wild and forbidding that they were received with fear, came under the gospel power and were clothed and in their right mind. In six years the Church had largely increased. Indians traveled a score of miles to attend the services. As yet, there was no Cherokee written language. This mission was eight years old when the four gospels were translated into the Cherokee tongue, and in three or four years more, one-half the nation could read. There were now among the Cherokees and the Choctaws, eighteen missionary stations.
In 1826, the Board began work among eight other tribes in different parts of the country.
It next took charge of the Stockbridge tribe, whose ancestors had enjoyed the ministry of the celebrated Dr. Jonathan Edwards. They were originally in Massachusetts. They were pushed back hundreds of miles to Central New York, then pushed further back hundreds of miles to Indiana; then pushed still further back hundreds of miles to Michigan, and finally pushed back once more and allowed to rest in the remote West—in Minnesota. During all these cruel removals, they had themselves kept alive a school, and had among them exemplary Christians. Now, after one hundred years of such history, the American Board put a mission among them. The church survived, and the whole settlement took in the spirit of civilization and took on its forms. A year later were added the missions to the Chickasaws, and now, about the close of the year 1830, it seemed as if the fruitage of this Indian missionary consecration were at hand. Half the Cherokees in Georgia could read. Civilized life had taken firm hold on them, and they were governing themselves with Christian laws. Eight churches were in life and power among them. The Chickasaws had their church in Arkansas, and the Cherokees there, another. The churches of the Choctaws had received to their communions that year two hundred and fifty members who were hopefully converted, and in all the Indian Missions of the American Board there was a steady increase of hopefulness, while the members in tribes were also increasing.
"Everywhere the fruits of the missions among the Indians were abundant. No more docile pagans were ever approached with the gospel than some of these peoples."
Nevertheless, from this period of time, Indian missions cease to be successful for a generation.
The mission to the Chickasaws was abandoned in 1834; to the Osages in 1836; to the Stockbridge tribe, in 1848; to the Choctaws, in 1859; to the Tuscaroras, in 1860; and to the Cherokees, in 1860; until at last but a single mission remained, that among the great Sioux tribes or the Dakotas. Twelve missions and forty-five churches, which reached about one hundred thousand Indians abandoned in twenty-six years!
The question now asks itself: "Why were not these hopeful missionary efforts to these pagan tribes more permanent? What turned the tide of success and left the missions stranded?" Here comes the story of dishonor. The Indian was here when the white man came. The Christian white men recognized the Indian's right of occupancy as a right. They did not hold that half a million savages had a right to dispute the ultimate sovereignty of civilization, but they agreed that when civilization should move forward and barbarism should retreat, the Indian should have Christian justice and not un-Christian wrong. He should not be oppressed. He should be treated equitably. His rights should be acknowledged, and if the demands of the greater number and the greater life asked for a surrender of his rights as original occupant, then there should be fair consideration, compensation and honesty. It may be the providence of God that barbarism shall be crowded out by civilization, that the Indian's hunting-ground shall yield to the railway and the marts of commerce. It may not be right that a continent of eight millions of square miles, more than twice the size of all Europe, fair and beautiful and rich in resources, should be kept for game preserves for half a million savages. It is right that the forest should fall to make room for New England villages, with their churches and school-houses and industry. The rude stage of existence must make way for a higher. But the higher has no right to be wicked in its onward movement. It has no right to rob or cheat. It has no right to make compacts and violate them. It has no right to break its faith with the weak. It has no right to outrage the principle of justice.
The history of Indian wrongs by the whites in the inevitable advances of civilization, need not be recited here. Unscrupulous greed has hovered about the Indian reservations as waiting buzzards hover near the wounded creature upon whose flesh they would fatten. Lands guaranteed to the Indians were encroached upon by white people. These encroachments resisted led to wars. Savage nature, wrought up with a sense of injustice and burning for revenge, swept down upon guilty intruders and innocent settlers alike, with indiscriminate massacre. Then the Government called out its soldiery, and Indian wars with less than half a million savages have cost the United States $500,000,000, enough to plant missions among all the heathen tribes of the world.
Frontiersmen who have coveted the Indian reservations, when they already had more land than they could use, without the possessions which they desired to secure, have satisfied themselves that a degraded race of savages had no rights which they were bound to respect; and how could the missionaries prosper, when the ignorant saw such exhibitions of character and life on the part of the people from whom the missionaries came? These wars have led to cancellation of treaties, because of inhuman violence, and then, the reservation taken up, the savage is removed still further back. Thus the Indians have been planted and uptorn, re-planted and uptorn, and re-planted, until they are now removed, not hundreds of miles from the grounds of their fathers, but thousands of miles. A tree will not grow if uprooted and transplanted every few months, and this will in brief tell us why the missions which began with the Moravians and the American Board, and which were so hopeful, were one after another abandoned. These constant removals were as disastrous to missions as they were unjust to the Indians. It was remarkable that there should be the degree of spiritual fruitage through all this period of Indian removals and Indian wrongs, which characterizes the labors of those who often, at peril of life, labored on for the red man's salvation.
The American Board began its work among the Dakotas in 1835. It was one of the most powerful tribes on the continent, numbering over 40,000. Their hunting-grounds extended from the 43 degrees to the 49 degrees of latitude, and from the Mississippi River to the Black Hills west of the Missouri. This was a territory equal in extent to that of Scotland. The name Dakota means the "allied one," and indicates the bands that united to form the tribe. The missionary work, which was initiated under Rev. T.S. Williamson, Rev. J.D. Stevens and Rev. S. Riggs, with their wives, and lady teachers, began prosperously, and in six years forty-nine persons were formed into a church. For some years the accessions were mostly women. The acceptance of Christianity was more difficult to the men. The change in the manner of life involved in it was greater. It meant entire reconstruction of their ideas of life, and in the manner of it, the abandonment of polygamy, the adoption of civilized dress, the spirit of obedience and industry. These were the contradictions to centuries of tradition and custom, and meant to an Indian brave the becoming like a woman. At length, however, the gospel did take hold of the warriors. The work and the faith of the missionaries were thoroughly tested by the opposition this aroused, but the gospel won its way. At last, when the rumors of the Civil War between the Northern and the Southern States came to the Indians, it set their hearts aflame for battle with their white neighbors, whose encroachment they resented.
Then broke out the dreadful Minnesota massacre, when the missionaries were compelled to flee for their lives, and the missions were abandoned. Twelve hundred United States troops at last scattered the savages and took about five hundred prisoners. They were incarcerated at the Mankato prison in Minnesota, where thirty-eight were hung in one day. The remainder in prison were visited by the missionaries, and the prison house became a chapel. Soon it was a Bethel, a great revival began, which lasted all winter, and in the spring, two hundred Dakotas were added to the church in one day, and when they were transferred to the prison at Davenport, they went out in chains, but singing the 51st Psalm to the tune of Old Hundred. They carried the fire from heaven with them to the Davenport prison, and when, in 1886, the prisoners were released, more than four hundred were hopefully converted, and when they joined their families in Nebraska, these gathered together in one communion, and called it the Pilgrim Church—about two hundred years after John Eliot, of the Pilgrims at Boston, gave his life to the Indians of Massachusetts. A people as remote from civilization as were the Indians of 1640 founded their Pilgrim Church.
Now at length the Dakota missionaries began a new life among these tribes. By the wonderful and strange providence of God, there had been prepared in prison native teachers and preachers, and the way was opened for expansive work.
After a period of ten years of this work, the American Board transferred its Indian missions to the American Missionary Association. This Association, thirty years previous to this, had Indian missions in the northwest, with twenty-one missionaries. Various causes had led to their abandonment, the chief one being the demands of the newly-emancipated slaves after the war.
Six years before the transfer of these missions to this Association, it had an interest in Indian missions in Washington Territory and in Minnesota. The transfer on the part of the American Board brought under our care the mission at Santee, Nebraska, with its large school and industrial departments; the Fort Sully mission, those on the Cheyenne River, and at Fort Berthold, Dakota. These have since been developed, until now, the facilities for missionary work and the force of workers have been greatly increased.
There are at the present time in the United States, exclusive of
Alaska, 247,761 Indians. Our missions are chiefly among 40,000 of the
Sioux or Dakota tribe, in the great Dakota reservation; among the
Poncas in Nebraska, and the Gros Ventres and Mandans on the Northern
Missouri.
At the Santee Normal School, we are teaching about two hundred Indian youth of both sexes. We are instructing them also in agriculture and trades. There is a department for theological study, where missionaries are prepared from the Indians for the Indians. Sixty-one missionaries and teachers have caught the spirit of Eliot, Edwards and Brainerd, and are earnestly serving Christ among these tribes.
A Christian civilization is wedging its way in until eighty thousand Indians are now clothed in civilized dress. Forty thousand have learned to read English, and nearly thirty thousand are living in houses. There are forty thousand Indian children of school age, and about fourteen thousand enrolled as pupils, leaving between twenty and thirty thousand children for whom as yet there are no schools provided. Sixty-eight tribes remain without a church, a school or a missionary, absolutely destitute of Christian light.
It has been said that these heathen tribes are a vanishing people, destined to decline and finally to disappear. Certainly their condition for two hundred years has tended to decrease them, and yet, when Columbus discovered America there were not double the number that there are now. In happier conditions than formerly, there is a decided increase in the Indian population, as there is betterment in their customs and modes of life. Their missionary teachers find them with the ancient characteristics unchanged—rude in thought, though with a marked intellectual power. The open book of nature, the Indian knows well. He will tell you the habits of bird and beast and tree and plant. He will tell you the time of day by looking at a leaf. But the life of civilization comes hard to him. He does not know the value of time, nor the value of money. It is hard for him to measure his days or to provide for the future, or to care for to-morrow. He has not the heredity of civilization and Christianity, hence missionary work sometimes seems slow in progress, but it is surely gaining upon this almost dead past of half a century. Thirteen Missionary Boards are now pressing forward to teach them the way and the truth and the life.
The doors are wide open as never before. The hearts of the Indians are friendly as never for two hundred years. If the majority of them show as yet no deep desire for that which Christianity brings, they are not, in this, dissimilar from other heathen. But this desire is growing. The Government at last is seeking to redeem the past. It has appropriated for the Indian tribes reservations larger, in square miles, than the whole German Empire. The Republic of France must re-annex considerable of its ancient possessions before it will own as much land as is now the property of the Indians in the United States. Under these conditions, the hopefulness of the past argues for a more hopeful future of missionary work.
Our mission is to raise up teachers, preachers, interpreters and a native agency that shall work for the regeneration of their own people. It is a mission that is hopeful.
It means a good deal to teach those who come to us in moccasins and blankets, arithmetic, algebra, the elements of geometry, physical geography, natural philosophy and mental science. It means much to give them an industrial training that shall show them how to live rightly, and enable them to do it. But above all, in all and through all, is the gospel of Christ, which is the power of God to their salvation. Perhaps no missions to the heathen have been more blessed than many of these to the wild, painted savages. Thousands who were barbarian in heart and in deed are now true disciples of Christ. Where heathenism held its revels, now the church-bell calls the red man to prayer, and the war-whoop is being exchanged for songs of Christian praise. Wigwams are being transformed into houses, and coarse and cruel people are illustrating home piety and virtues. The prayers of God's people have been well directed, and there is every reason why they should be increased, the wilderness and the solitary place being made glad for them. The missionaries among them behold the time when God will make for them a way, even a highway, that shall be the way of holiness, in which the redeemed shall walk and the ransomed of the Lord shall come to Zion with joy and gladness.
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