Part 3

In the person of the poor Indian, entitled to all his rights as a man, Christ has been standing in the presence of the white man’s civilization on this continent for upwards of three hundred years, asking for justice, and it has not yet been accorded him. A most shameful record is the history of the white man’s dealings with the Indians, whether read in the conduct of individuals or in the conduct of the Government. The white man, by reason of his intelligence, his resources and his numerical superiority, had the ability to cheat, rob, and overpower the Indian, and putting his sense of justice out of sight, he has proceeded to cheat and rob and overpower him. Between the years 1778 and 1871, the people of the United States have made with the Indians 649 treaties, and the majority of them they have violated. By these treaties nearly all of the territory of the United States has been acquired—a territory that by reason of its vastness is at present the home of 50,000,000 white men, prospectively to become the home of at least 150,000,000 more—a territory that by reason of its marvellous resources of climate, soil and minerals, has produced a wealth already rivaling that of the oldest nations, and promising in the not far distant future to surpass them all. This territory has nearly all of it been deeded by the Indians to the people of the United States, _on condition_ that the Government should compensate them by money annuities in cash payment, or their equivalent in food, clothing, agricultural implements, and instruction in farming and trades; by establishing and maintaining schools for the education of their children, and rigidly excluding white intruders from their reservations.

Well, we have got the territory, but what about the conditions? The money agreed upon has not been paid; the rations stipulated for have not been issued; the schools promised have not been maintained, and white intruders upon the reservations have not been excluded. From pillar to post these children of the forest have been driven. As fast as the white man has wanted the Indian’s land, a reason has been speedily found for violating the treaty and consummating the robbery. The savage has been goaded to go on the war path by white men’s villainy, and then the Government has been obliged to go out and whip him into submission; and, as a punishment for crime he never would have perpetrated had he not been driven to it, move him elsewhere, and divide up his land among his despoilers.

My brother, remember as you stand to preach the gospel among the Indians it will be your precious privilege to show that the wrongs and injustice they have suffered at the hands of the white man have been inflicted in opposition to the teachings of Christianity and in defiance of its commands.

I charge you to remember that your mission gives repeated emphasis to the faith of the Christian church in the _redeemability_ of the Indian. Lack of faith in this truth has been the cause of much of the cruel indifference on the part of many good people—even Christian people—to the wrongs that Indians have suffered, and has occasioned lack of enthusiasm in the prosecution of Indian missions. It has paralyzed endeavor, and prepared the way for the indulgence of enmity. But notice this: No body of Christians have ever put themselves on record as not believing in the Indian’s redeemability. Stories of massacre and one-sided testimony, when the Indian could not have a hearing, have led many Christians by their opposition to Indian missions, unwittingly to array themselves against the gospel. They did not think, in taking up the cry, “There is no good Indian but a dead Indian,” “The Indian cannot be civilized,” “The Indian should be exterminated,” and other such falsehoods, that they were denying the Christian faith and practically proclaiming that there was no salvation for themselves nor for anyone else; yet that was precisely what they were doing, for if the Indian cannot be redeemed, then no one can be redeemed. If the gospel cannot save the lowest, then there is no salvation for the highest. The Indian is a man, and Christ tasted death for every man, and he is able to save to the uttermost every man. That lowest savage, wretched and vile as he is, can be redeemed, and in this redemption can be raised to highest manhood. All culture and excellence of mind and heart are attainable to him whose soul has felt the redeeming power of Christ’s salvation.

Why, then, after 300 years of the presence of Christianity on this continent, have not the Indians been civilized? does any one ask. Rather, when we think of the way that the Indians have been treated, our surprise shall be that any of them have accepted the gospel. And yet despite all of the difficulties, Dr. Jas. E. Rhoades affirmed that there is no field of mission enterprise which has yielded larger returns than that of our native tribes. Indians have been reached by the gospel, and that, too, in a very remarkable degree. The “five civilized tribes,” as they are called, of the Indian Territory, are practically a Christian people; 81,621 Indians wear citizens’ dress wholly, and 59,695 wear citizens’ dress in part; 43,423 Indians labor in civilized pursuits, and of this number 9,612 are farmers; 21,232 houses are occupied by 40,000 Indians as dwellings; and the significant thing about all this is that this most promising state of things has chiefly come about since the inauguration of the Government’s Peace Policy during the Presidency of General Grant, when Christian missions and Christian schools were multiplied, and the Government, in co-operation, made an honest effort to keep faith with the Indian, and to give him, at least, a show of justice. When the Indian was given the chance, he was found ready to accept it. The facts are most encouraging. Wonderful has been the progress the gospel has made among these people during the last fifteen years. But the field is vast, and, in comparison with the needs, only a beginning has been made. There are 40,000 wild Indian children in the country. Of this number, all told, there are but 12,000 gathered in the Government and mission schools, leaving 28,000 children to whom no school opens its door, and to whom no Christian missionary comes. There are at least sixty whole tribes upon whose darkness no ray of gospel light has ever fallen, as pagan and as savage as were their ancestors when the first white man landed upon these shores!

You have given yourself to this work, my brother, at an auspicious time—at a time luminously prophetic of grand results. God’s bell strikes the hour. Providential lines converge. The machinations of wicked men are growing less. Our government is shaping itself to do right. Our legislators are becoming more humane in their attitude. The voice of the people is rising louder and louder, and becoming more united in its demand for justice. The Christian church is awaking to a sense of its responsibility. The seed planted by Elliot, and Mayhew, and Wheelock, is fruiting in the reviving interest in Indian missions that to-day is seen spreading among the churches. The Indian turns his face towards the sunlight. He stretches out his hands for help. Confidingly he places his destiny in our keeping. To help him into the light and the manhood of the gospel is a work that an angel might covet. To that work you have given yourself, to that work this Council has consecrated you, and into that work we will all follow you with our God-speed and benediction.

* * * * *

THE CHINESE.

EVANGELISTIC WORK.

All that I can report on this point is that we are feeling our way towards something effective—praying continually, and watching diligently for an answer to our prayer, that God will raise up some Chinese believer and endue him with such power that he may not only disciple those already gathered in our schools, but may make his voice to be heard among the perishing _crowds_ that now refuse to enter our opened doors, and love darkness rather than light.

For three months past we have had Loo Quong in the field—a faithful and beloved missionary helper, previously serving in our Central school in San Francisco. He spent one month in Oroville, one in Marysville, and is about completing a third in Stockton. At each of these points he was joyfully welcomed, and his abundant labors were rewarded by some measure of success. But that for which we pray we have not yet secured, though it waits for us, I am sure, in the gracious purpose of our Lord.

In March, I visited these three missions, and the one in Sacramento also, to which our brother will go as soon as his labors in Stockton are closed. As usual, my observations both lifted me up and cast me down. Most of what is discouraging might have been averted if we had fit Chinese helpers in sufficient numbers, and the means to sustain them. The American teachers at these points are specially faithful, skillful and devoted, but nothing can make up for the loss entailed by the absence of effective Chinese helpers.

Oroville is a rendezvous for the Chinese scattered over a very wide territory. Its resident Chinese population is also large; not less than six hundred. Loo Quong had done a good work here, and I found the school in better condition than ever before. It was on a week-day evening that we gathered round the table of our Lord. The room was well filled with Chinese, and we had several Americans with us also. I think that more than twenty communed. One was baptized and received to our little Chinese church. One other would have been baptized—a brother very well reported of—but he had been obliged to go away to his summer’s work, about eighty miles distant. One brother walked about fifteen miles to be with us at this service, and trudged back again early the next morning, gladly sacrificing for it most of his night’s rest. Very generous subscriptions (considering their deep poverty) were made in aid of our work. Three on that evening expressed their new purpose to live for Christ, by joining the Association of Christian Chinese—an act which involves a confession of Christ quite as explicit as, among us, attends reception to the church.

Lack of space forbids that I speak particularly of the other points visited, except to say that we had in Stockton, after the school session was ended—that is from 9 to 10:30 P. M.—a meeting with the pupils at which the presence of the Spirit was manifest to us all, and _seventeen_ rose to express their full purpose to leave all and follow Christ.

I conclude with a single extract from a letter from Hong Sing, our helper at Santa Cruz, in which he speaks of several attempts of his heathen countrymen to catch him in his words. I ask our friends to read it, remembering that Hong Sing is a house-servant, working in the kitchen all day and teaching and preaching at night:

“I write a few words to tell you how we won the seven souls last month. Since they found the way of light, and so they came with us, with the same mind to worship the true God. Their cousins and acquaintances are full of hatred, and try many ways to make fun of them, to entice them to give up the worship of the Lord God. So was fulfilled the word our Lord has said: ‘When men shall revile you and speak evil of you for my sake.’ Sometimes one or two come to argue with me after the school has closed, and pick out the hardest questions to ask me—as this one: ‘Who made that God in Heaven? for you said, only one God; where that one made from?’ I answer them: ‘Suppose you count anything, do not you say, 1, 2, 3, 4, 5, and so on? Now, 1,000 come that way from 100; 100 come from 10, and 10 come up from 1; 1 is the beginning. If we add one more, that would be two. If that _one_ God made from another God. So we go on—no end; but we all worship that only _One_ that is at the beginning, who made all things.’ Then their tongues silent.”

Was it not “given him what he should say?”

WM C. POND.

* * * * *

MISSIONS IN CHINA.

The Chinese Government has issued instructions to the local Governors, in pursuance of which these officials have put forth proclamations warning the people against the persecution of missionaries and Christians.

“Know all men,” says the Governor of Che-Kiang, “that the sole object of establishing chapels is to exhort men to do right; those who embrace Christianity do not cease to be Chinese, and both sides should therefore continue to live in peace, and not let mutual jealousies be the cause of strife between them.”

Likewise Kung, the Governor of the province in which Shanghai is situated, after explaining that, under the treaties, missionaries have the right to hold land and houses, on lease, and to travel about and preach, “their sole aim being the inculcation of the practice of virtue, and having no design of interfering with the business of the people,” goes on to say: “Such of the subjects of China as wish to become converts may lawfully do so, and as long as they abstain from evil doings there is no law prescribing inquisition into, or prohibition of, their actions.” For the destruction of chapels and houses, in disturbances increased “by local vagabonds and bad characters,” summary vengeance will be taken. “Bear in mind,” adds the Governor, “that when missionaries live in the midst of your villages you and they are mutually in the relationship of host and guest. Under ordinary circumstances it is your foremost duty to act toward them with courtesy and forbearance. Should any misunderstanding arise, let each submit his side to the local authorities, and on no account give rein to ill-considered resentment, and fall, owing to the impulse of a moment, in the net of the law.”

When we think of the sentiments that even some Christians in this country hold regarding the Chinese, and when we think of the treatment the Chinese have received at the hands of our nation, the reading of the above is enough to make our faces crimson with shame not unmingled with indignation.

SELECTED.

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BUREAU OF WOMAN’S WORK.

MISS D. E. EMERSON, SECRETARY.

Our work is to preach the gospel and all that this implies. The gospel of Jesus Christ reaches head, heart and hand. Anything that is injurious to a human being, in any part of life, the gospel condemns. Temperance is a gospel doctrine. It is one of the great multitude of truths our missionaries proclaim. When in this magazine we report progress in our work, we are reporting progress in temperance, for that is a part of our work. If the word “temperance” doesn’t always appear, it is simply for the same reason that the words honesty, chastity and truth, are not always appearing as words. They are always there in significance. It is the work of the gospel to advance these virtues. We make a few extracts showing the temperance interest as represented at some of our mission stations:

* * * * *

Sunday was a busy day. Our Sunday-school Temperance Workers held a meeting at a little Methodist Church, called Providence Chapel. The church was filled, and we had a very good programme. Several little girls spoke temperance pieces, and some of them spoke very beautifully and made a deep impression. Music and short, stirring addresses, and printed selections, filled up the time, and some new names were obtained for the pledge. The hardest task, almost, is to induce the older men to give up tobacco, but some of them came to that decision in the meeting. Providence Chapel is surrounded by saloons. The noble and energetic pastor spoke to the children of the Sunday-school in such words as these, “If your mother tells you to go and get a glass of beer, you tell her ‘No.’ If she whips you, come and tell me. I want to know who she is. Be brave enough to tell her ‘No.’” Such words would sound very strange in some places, but here they are needed, for some of those very mothers are members of that church, but they are getting aroused. That meeting Sunday did a great deal for them. It also did our young people good, by giving them an opportunity to do something and feel that they were doing something. The meeting was carried on entirely by the colored people, except that one of the teachers helped make out the programme, another played the organ and another made a short address.

* * * * *

Temperance is, just now, a subject of great interest in this State. The Legislature have just voted to submit the question of Prohibition to the people next fall. What a grand thing it would be if Tennessee could become a Prohibition State. Our little Sunday-school Temperance Workers are doing well. Our last meeting was held at a large colored Methodist Church. The house was nearly full, and we had a very enthusiastic meeting. Many of the children spoke recitations very beautifully. We had music, essays, and some words of counsel from the ministers of the two churches. Every one seemed to be very much interested. Mr. J. C. Johnson, a prominent white philanthropist of this city, was there, and seemed very much pleased. He said he wished we would go to some church every Sunday and thought we would do a great deal of good. The white temperance leaders feel the importance of securing the negro vote on their side, and such questions as these, which divide the white vote, will go a long way toward securing the political rights of the black man.

* * * * *

One of our regular studies in school is “Alcohol and Hygiene,” and our class have become very much interested in it. One of the class said to me a few days since, “I just thought people didn’t drink because they did not want to become drunkards. I didn’t know there was so much harm in it, but I am convinced now.” I think this expression is the sentiment of the class. One of its members who could not sign the pledge four months ago, did so at our last meeting. She was influenced to the step by learning of the evil wrought by alcohol.

* * * * *

A Woman’s Christian Temperance Union was formed at Shelby, with twelve members, and there will doubtless be four or five more organized in other places, when the delegates can have proper instructions, and in no better way can the influence of our churches and work be felt, than in this direction. Nothing has brought about such a desirable harmony as the temperance work in churches of all denominations, and the mothers, wives and daughters see more and more the necessity of uniting their influence against intemperance.

* * * * *

ENGLISH AS SHE IS “NOT” TAUGHT IN OUR SCHOOLS.

NOTES BY A MISSIONARY TEACHER.

“I would like to have you checktise him.”

“It is the most instructivest book I ever read.”

“May we walk circumspeckle!”

“She has come thousands of miles across the briny ocean to lift us from our ignorancy and degradation.”

“I have outed [erased] my lesson from the blackboard.”

“I obedience my parents.”

“The avalanche [ambulance] has come.”

“She has come for her gosling.” [Gossamer].

“The preserved seats.”

“I don’t like a sit-up religion.” [In prayer].

“It was as neat a funeral as I ever went to.”

“Our much well-beloved classmate.”

“She is right smart better.”

“The sea air is very embracing.”

“Blessed are they that are prosecuted.”

“I have had to delay the correspondence on account of the inclemency of my health.”

“Will you rest your hat?”

“I have the misery in my head.”

“I return you a board of thanks.”

“She is the mattress.” [Matron].

“I went to the exception.” [Reception].

“I don’t lean against [toward] the Episcopalians.”

“He had twenty compulsions.” [Convulsions].

“He is deceasted.”

FOR THE CHILDREN.

I am quite confident that some of our Northern little folks will be glad to know how some of our little ones down here stand on the temperance question. We commenced having Band of Hope meetings over four years ago, but did not ask the children to sign the pledge for many months, for these little ones don’t have temperance papas and mammas to help them keep their pledges, so we did not wish them to sign till they knew well what was expected of them. Over fifty signed the first opportunity, and I came home with a very heavy heart lest many signed because others did, and did not realize the sacredness of their pledge. I felt especially worried about Johnny, a little six-year-old, whose father kept a hotel and had many men around him who drank. It wasn’t long before one of these men urged Johnny to take a drink from his bottle. He took some in his mouth, and then he thought of his pledge, and ran and spit it out; then took some water and washed and washed his mouth.

Little bright-eyed Willie loved the taste of whisky, and his father always gave him a sip of his drink. After he signed the pledge, he so stoutly refused his father when he urged him to drink, that it affected him so that he, too, has signed the pledge for one year.

Some little ones in another family, who had always had their “toddies,” as they call it in this country, have been so true to their pledges, refusing their grandfather, who urged them to drink with him, that it has influenced their mother to think she can do without whisky as a medicine, and to become an enthusiastic member of our N. C. T. U. And so we see “a little child shall lead them.”

MRS. A. A. MYERS.

* * * * *

RECEIPTS FOR MAY. 1887.

MAINE, $380.20.

Bangor. First Cong. Ch. and Soc. $20.00 Bath. Winter St. Cong. Ch., 31.65; Central Cong. Ch. and Soc., 30.00 61.65 Bridgton. First Cong. Ch. and Soc. 18.40 Center Lebanon. “A Friend” 5.00 Cornish. Cong. Ch. 25.00 Danville Junction. Mrs. Lucy W. Cobb 0.50 Falmouth. First Cong. Ch. 15.00 Gorham. Sab. Sch., by Rev. S. H. Huntington, for _Selma, Ala._ 10.00 Gorham. Miss E. B. Emery, _for Macon, Ga._ 5.00 Hallowell. Mrs. H. K. Baker 5.00 Harpswell. Cong. Ch. and Soc. 14.00 Monson. Rev. R. W. Emerson 10.00 New Gloucester. Cong. Ch. 74.00 North Bridgton. Sab. Sch. of Cong. Ch. _for Wilmington, N.C._ 3.18 Portland. Fourth Cong. Ch. 2.00 Portland. Infant Class St. Lawrence St. Sab. Sch., _for Wilmington, N.C._ 1.50 Rockland. Woman’s Home Miss’y Soc., _for Woman’s Work_ 20.00 South Berwick. Miss Oaks’ S. S. Class, 2.57; Mrs. Lewis’ S. S. Class, 2; Miss McLellan’s S. S. Class, 75c., _for Wilmington, N.C._ 5.32 South Bridgton. Ladies’ M. Soc., by Mrs. Noah Sawyer, Treas. 5.00 South Gardiner. Cong. Ch. 5.00 South Paris. Cong. Ch. 6.50 Union. Cong. Ch. and Soc. 7.00 Yarmouth. First Parish Ch. 56.00 York. Second Ch. and Soc. 5.15

NEW HAMPSHIRE, $584.60.