CHEYENNE AND ARAPAHOE INDIANS.
REV. W. M. WELLMAN, OKLAHOMA.
Christian work among the Cheyenne and Arapahoe Indians of Oklahoma was first entered upon some ten years ago. It was begun by two Christian Indians who labored with their own people until they were discouraged and the work well-nigh died. Afterwards several young men, one after another, came into the field, but though they were individually earnest, their work did not make much impression. They procured tables, chairs and reading matter and fitted up a room, but nine out of ten of those to whom they were sent could neither read nor write, and of course did not seem to be greatly drawn to current literature. In 1893, however, Mr. and Mrs. G. W. Woodward took charge, and did most excellent service, remaining almost a year until they left to become missionaries in India.
(1) MISSION, DARLINGTON, OKLAHOMA.
(2) MR. AND MRS. WELLMAN AND INDIAN WOMAN AND CHILD.
Up to this time, for lack of funds and steady workers, the work had been but poorly organized, and though the men who had been leading were wise, earnest and true, yet as a force for permanent good, it was somewhat in question.
In 1895 Rev. R. H. Harper, coming to take charge, found, he says, one cheap two-room cottage, one pony, an old wagon and harness and besides these a table and a few chairs. He knew that unless more buildings could be procured, the work would amount to nothing. Upon request, the Interior Department set aside two acres of land near the government school for the use of the mission.
The Church-Building Society has at different times extended generous help, as a result of which the mission finally secured a beautiful chapel, with rooms and apartments above and below. Mr. Harper did much excellent service throughout his stay, until 1897, when, his wife's health giving way, he was compelled to leave the field.
ON THE ROAD.
I succeeded him at once, and the work went forward, apparently without abatement. I organized the work at the two government schools carefully, and instituted evangelistic work in both. This phase of the work was so successful that on the following Easter, 37 Indian young people gave their hearts to God and were baptized, and on Children's Day, in June following, 29 others came in the same way. A fervent religious interest prevailed in both of the government schools, so that, at Christmas time, 35 others came into the Church on an intelligent confession of faith. This most blessed work could not be kept within the narrow bounds of the schoolroom. It spread to the camp and field. The parents came to me to learn, and I had many requests to go to them and tell them about Jesus, till in at least two places, 18 and 20 miles distant from the Agency, the camp Indians have asked to have a church organized and a house built. On Easter Sunday, 1898, the climax was reached, so far as numbers were concerned, when 67 young people, from ten to twenty-six years of age, from both tribes, gave themselves to Christ, and presented themselves for baptism. The interest is still general though somewhat abated in intensity. Several times in the last few months have smaller numbers united with the Church.
IN CAMP.
A few weeks ago I returned to my work from the East, where dear friends showed me every courtesy and sympathy possible, and while at the Mohonk Conference of Indian Workers I met many whose hearts and purses were open to pray for and help the helpless and abused red man. During my visit East I found a general interest and sympathy from churches and individuals, and money was put into my hands sufficient to add two or three warm rooms to our parsonage, which we have vacated and turned over to the sick and distressed Indians for a hospital. With the rooms we have just added—work is now going on—this parsonage hospital has one kitchen, one general work-room, two rooms sufficient for four beds, a room for reading and study, a laundry or general purpose room, and a bathroom; this latter, however, we cannot finish at present for lack of money to provide water facilities. Chairs and tables will be put in, and bead and embroidery work, done in both silk and worsted, will be persistently encouraged, so far as funds will allow.
There is attached to the mission a free medical dispensary, to which a great many come. It is, however, only intended to be supplemental to the general medical work under the direction of the stationed Government physician, who is not only a thoroughly trained and competent physician, but a careful and painstaking one as well. A great many questions mingled with doubt are frequently asked us, by those who look upon the Indian more as a curiosity than a human being, or as a painted entity watching for an opportunity to wreak vengeance on the white man. "Do you really think these young people and camp Indians understand what they are doing," etc., etc.
IN WINTER QUARTERS.
I say, "We certainly do, when a boy or girl, or a young man or woman, no matter what color the skin may be, comes to us of his own will, and says, 'I want to have a good heart and love Jesus and want to be a Christian,' and then in the presence of both white and red scoffers, is baptized and unites with the Church, and lives a consistent and prayerful life, I have no reason or no right to doubt." A few months ago there walked into the church, just as service had begun one Sunday morning, eleven fine-looking Arapahoe Indians. They were not richly attired, but they were clean. Only one could even partially understand my words, but they were quiet and attentive. After service they lingered. I said, addressing the leader, "Coyote, what do you want?" "We Indians come 20 miles, want to talk about Jesus. We hear you talk some days back, down on Big River. You say, God love Indian just the same He love white man. You say, Jesus came to help Indian be good just the same as white man. Indian want good heart, to know how to love squaw and children. Indian love Jesus and Indian give Jesus heart and brain and hand and feet." "Well," I said, "let us pray and ask God." We knelt. I prayed, Coyote prayed, and, with some hesitation, they all, in turn, prayed fervently. I have no doubt they understood, although I have not taken them into the Church yet.
A few weeks ago an old Indian woman with gray hair came into the church. She could not talk much, but in their sign language I asked, "Are you a Christian?" "Yes, yes," she replied; "I could not live if Jesus leave me," and then making the sign as if washing on a wash-board, and the sign for spirit (soul), pointing to my white cuff—Jesus has washed my soul white—do they not understand? Can we, dare we, turn one of these, His little ones, away?