1889.]

vote resulted in a majority of five or eight votes against the proposed Roman Catholic movement.

The assurance had been previously given to Mr. W. R. Morris and others by Agent J. D. Jenkins, that "If any of the people should not be able to be at the council called and there vote, they could, by signing their names at their homes previous to the day of the council and sending in to him the same, have their votes counted just as well as if they were present at the council."

Whereupon papers were circulated among our people and signed by many, remonstrating against this Roman Catholic movement relative to the establishment of such a school. The papers so circulated and signed were in due time returned to Major J. D. Jenkins, the United States Indian agent, but the names of the signers who were not present at the council were not counted in the above stated vote. If they who signed and stayed at home had been present and voted, instead of only five or eight of a majority voting against it, no doubt the number of votes in the negative would have been much greater. Those papers remonstrating were sent up with the return of votes.

But the end is not yet. The latest news is this, that the Roman Catholics, through Archbishop Ireland, of St. Paul, Minn., have appealed from this decision, by vote of the majority present. The bishop censoriously judges the Presbyterian Church as narrow and selfish, and complains of unfair and partial discrimination on the part of Major J. D. Jenkins, the agent.

The proceedings and copies of the papers have been returned to the office of the United States Indian agent here for explanation, which, no doubt, he will be able to make, showing that

In our anxiety to protect the institutions and the people of our country from the machinations of papal ecclesiastics, it may be difficult for us to keep our minds unruffled and our tempers unsoured. We may be in danger of thinking so much of the harm which our country may suffer from those machinations that we shall think too little of the people who know only so much of the gospel as papal ecclesiastics allow them. Let us think of them under this spiritual bondage and in this spiritual dark

21

not only the fair thing was done, but, if anything otherwise, it was in favor rather than against the Roman Catholic movement.

It may be possible that a new vote on the subject will be ordered; and in that event a majority of this people, if allowed to vote without fear or favor, will vote more fully against the apportionment of one hundred and sixty acres of their land for the purpose stated than before. Their reasons among others for not desiring such a school are these, viz.:

1. They do not feel able to give away any more land, at this time especially, for the purpose stated.

2. They do not think that another school, especially of the kind contemplated, is needed on this small reservation, believing as they do that the two schools-the United States government school at Sisseton agency and the Goodwill mission-school already established hereare amply sufficient to meet the wants and wishes of the people, and to board, educate and train the three hundred native children, who, out of about four hundred enrolled at the Sisseton agency, may be safely reckoned as of school age and of sufficient health and not needed at home.

3. It is not generally believed by these Sisseton and Wahppeton Dakotas after nearly about fifty years' experience and observation, and moral, intellectual and Christian education and training, with an open Bible in their hands, in their own language, as their rule of faith and life, that the Roman Catholics are at all likely to do more and better for them and their children than has been done for them and is now being done so well and faithfully for them and their children in the Goodwill mission and the United States government school already established here.

ness. Let us pray for them, not against their priests. Let us pray that they may be brought into the full light of the blessed gospel, and full faith in the only Mediator.

Many of these people are in our homes, in our employ. Our godly and prayerful lives, our exemplary, just, kind, conscientious behavior, may do more to win them to Christ than all other instrumentalities. Even if they are forbidden to kneel with us in our family worship-to which certainly we ought always to invite them-they

22

[July,

If, this month, we undertake special concert of prayer for them, let us make it real

MISSIONARIES OF THE FOREIGN BOARD

AMONG THE INDIANS.

SENECA MISSION.

ALLEGANY: Allegany reservation, western New York: Rev. M. F. Trippe and wife and Rev. William Hall; Rev. H. Silverheels; eight native assistants.

SUB-STATIONS: on Tonawanda, Tuscarora and · Cornplanter reservations.

UPPER CATTARAUGUS: Cattaraugus reservation, western New York; mission begun, 1811; transferred to the Board, 1870; Rev. George Runciman and wife.

LAKE SUPERIOR CHIPPEWA MISSION.

ODANAH : on Bad River reservation, in the northwestern part of Wisconsin, the reservation fronting on Lake Superior: transferred to the Board, 1870; missionary work resumed, 1871; Rev. Henry Blatchford.

LAC COUR D'OREILLES: on the reservation of the same name; station begun, 1883. Out-stations: at Round Lake, 8 miles from Lac Cour d'Oreilles, and Puhquauhwong, 17 miles from the station, Misses Susie and Cornelia H. Dougherty.

DAKOTA MISSION.

YANKTON AGENCY, Dakota Territory on the Missouri river, 69 miles above Yankton; station occupied, 1869; Rev. John P. Williamson and his wife; Miss Nancy Hunter, teacher; Rev. Henry T. Selwyn, Rev. Joseph Rogers. Out-stations, 5; native helpers, 3.

FLANDREAU, Dakota Territory: on Big Sioux river, 40 miles above Sioux Falls; station occupied, 1869; Rev. John Eastman.

POPLAR CREEK, Montana Territory: on the Missouri river, 70 miles above Fort Buford; station occupied, 1880; Rev. and Mrs. George W. Wood, Jr. Out-station, 1; native helpers, 2.

WOLF POINT, Montana Territory: on the Missouri river, 20 miles from Poplar Creek; station occupied, 1883; 1 native helper.

PINE RIDGE, Dakota Territory: occupied, 1886; Rev. C. G. Sterling and his wife; Miss Jennie B. Dickson and Miss Charlotte C. McCreight; Rev. Louis Mazanakinyanna; one native helper.

OMAHA MISSION.

BLACKBIRD HILLS, Nebraska: on the Missouri river, about 70 miles above Omaha City; mission begun, 1846; Rev. William Hamilton and his wife,

TWENTY YEARS WITH A TRIBE OF SIOUX.

REV. J. P. WILLIAMSON, DAKOTA MISSION.

[The following article was phrased by Rev. Mr. Williamson impersonally, so that all mention of himself might be avoided. I have taken the liberty of making our missionary brother speak in the first person, for which I am sure that our readers will thank me, while I hope that he will forgive me.-ARTHUR MITCHELL.]

Twenty years ago the Yankton Sioux were as nearly as might be in their aboriginal state. They were all pagans; they followed the warpath, spent their time roaming over the prairies, subsisted principally by the chase, but received a certain amount of annuities from the government at Yankton Agency, their headquarters,

1889.]

where a few of them might always be found. No permanent mission of any denomination had been established among them. It was a new field.

There were encouraging signs, such as may be found in almost any community of human souls. There were some noble minds, like the head-chief, Old Strike, who was, however, opposed to our mission at first. There were some young hearts burning for the truth, like Tawanapin (Rev. Henry Selwyn), who for fear of his reputation, as he was a chief's son, would steal up to the house after meeting was begun, and on a cold winter night stand with his ear against the wall that he might catch some of the words of gospel truth. And there was more than one Nicodemus, who, after the Indian council demanded pay of the missionary for the services of the children attending school, came by night to whisper in the missionary's ear that they were at heart opposed to making any such demand, but dare not let any one know it. But although my field was new, happily I was not new to the work; I had inherited the occupation of a missionary to the heathen Indians from my father, and had already followed it myself for nine years among the Santee Sioux, under the American Board of Foreign Missions.

The next day after my arrival, it being the Sabbath, I gathered a handful of Indians, principally boys, in the corner room of the government warehouse for worship. That was the commencement of regular Sabbath services for the Yanktons, which have never since been omitted. The next week a school was opened in the same place. Though the school averaged an attendance of only a dozen, one of those pupils has since become a minister and four have become ruling elders. The next winter I was able to live in my own house, where I also held meetings and kept the school, which had now doubled its numbers and was taught by a Christian lady, a missionary.

The third winter the school was the centre of a great religious interest, and as a result a church of eighteen members was organized, which was nearly doubled the succeeding year. Then followed a few years which were espe

23

cially useful for training the young Christians, and thus the church was strengthened though the additions were few.

About the tenth year special interest again appeared. The young elders were now able to take hold and assist the missionary, and the work spread throughout the tribe. Soon a second church was organized, eleven miles east of the agency, called Hill church. The elders went through the tribe holding meetings in private houses, where they were now generally well received, though there were many scoffers. In this way the good seed was scattered and the number of believers increased. An Indian pastor was needed to watch over the flock, and the Lord raised up Tawanapin (Rev. Henry Selwyn), who has faithfully served the church and his Master in this capacity for eight years. Two years ago a third church was organized among the Yanktons, called Cedar church, at a point fifteen miles west of the agency. This brings us up to the present time and prepares us to make a few comparisons.

Twenty years ago we found these Indians living in one great camp of tepees. Now we find them living in log cabins, each on his own farm, and scattered for thirty miles. Then every man you met had a feather in his head and carried a gun, a quiver or a tomahawk. Now every man has a hat on his head, and if you want a quiver of arrows for a curiosity you have to hunt up an old Indian to make it for you. Then, when a family moved, the man, astride the best horse, rode ahead bearing only his arms, the woman followed on foot with a great pack on her back, leading the old plug pony crawling along under a loaded travois. Now, when the family moves, they load their goods into a wagon, and the man and his wife ride together on a spring seat. Then schools were unknown and not a Yankton could read his own language. Now Presbyterian, Episcopal and government schools have risen on the reservation, and are attended by a majority of the children. Then Christianity had nothing among the Yanktons. Now Presbyterians and Episcopalians have each three churches, and the mission of the Presbyterian Church reports the following statistics:

Such is a hasty review of twenty years labor by one missionary and the assistants whom he has gathered around him-labor expended on those who were found in absolute heathenism. There are far higher and grander motives for foreign missionary work than those presented in the figures above given, but even on this low plane of visible results we need not shrink from the question, "Does it pay?"

[Mr. Williamson, in the summary of labors and results given above, really tells but a part of the story. The entire literary work of the mission, in which he has borne a leading part, he does not even mention. He says nothing of dictionaries, schoolbooks, hymn-books, of Pilgrim's Progress and similar volumes, nor of the weekly newspaper in the Dakota tongue (the Iape Oaye), printed at his station, in all which he and his friend, Rev. Alfred Riggs, working among the Santee Sioux, have made a gift to the Dakotas of scarcely less value than their direct evangelistic and pastoral labors. Neither does our modest friend allude to the fact that throughout all the Northwest, wherever a Sioux camp or tepee is found, his name is known as that of the white man who can be trusted, his life itself a gospel, while by the Christian Indians, hundreds of miles away from his home, he is called the Beloved John.-A. M.]

[July,

THE CHINESE IN AMERICA.

MR. J. STEWART HAPPER.

Until within the last twenty years the work

among the Chinese in America has been confined mainly to those on the Pacific coast, and it is only within the last ten years that the churches in the middle and eastern states have awakened to the necessity of doing something for the Chinamen who are found in almost all the large cities and many of the smaller towns. Of the work on the Pacific coast the readers of THE CHURCH AT HOME AND ABROAD have often heard, but the extent of the efforts for the Chinese in other parts of our country is perhaps not so fully realized. I will indicate this briefly as it has been brought to my knowledge as editor of the Chinese Evangelist.

IN AND AROUND NEW YORK.

The Chinese Mission in New York, now located at 34 Clinton Place, sustained by the Board of Foreign Missions, is the largest and most prosperous mission in this section under the care of our Church. It is the successor of the first mission for the Chinese in this city, which was commenced in the autumn of 1868 at the Five Points House of Industry, under the care of Rev. Lycurgus Railsback, a Presbyterian clergyman, and his wife. In 1870 he and his wife left for the West, and Rev. Arthur Folsom, formerly missionary to China, took up the mission. Miss S. U. Goodrich succeeded him, the Fourth Avenue Church, Dr. Howard Crosby, pastor, assuming the charge of it, in 1875. After two years the connection with that church ceased, and in May, 1879, the Presbyterian Board of Foreign Missions assumed its support. Last year the mission was moved from 15 University Place to the pleasant rooms at 34 Clinton Place. Mr. Huie Kin, a Christian Chinaman, is the missionary in charge. A Sabbath afternoon school, a Sabbath evening meeting conducted by the members of the Chinese Y. M. C. A., and a Monday evening school, are the regular services. The attendance on the meetings for instruction is large, varying from forty to fifty, and on Sabbath evening it is a most interesting sight to see the many earnest

Christians who gather to sing the praise of God and join in devotional exercises in their own tongue. The Christians, most of them, have united with the University Place Church, Rev. George W. Alexander, D.D., pastor, which numbers fourteen Chinese on its roll of members.

The Fifth Avenue Presbyterian Church, Rev. Dr. Hall's, commenced a work among the Chinese in March, 1885. They now hold their session on Sabbath evening at 8 o'clock in pleasant rooms rented for the purpose on Fifty-ninth Street near Fifth Avenue. Mr. William Campbell, one of the honored elders of the church, is superintendent of this work. The average attendance is thirty-five, and last year the first convert was baptized and received into the church as the first-fruits of the work. An interesting case was that of the second convert, who was received into the church this year. He came of a family superior in many respects to the ordinary emigrants, and was bitterly opposed by his older brother when he expressed his desire to confess Christ. He was threatened with the loss of his money which was in his brother's hands, and was told that he would be an outcast and would not be recognized by his kindred. In view of such hardships he hesitated quite a while, but at last had courage given him to come out and receive baptism, soon after returning to China, where we hope he will have faith to stand firm in his profession.

Other churches in New York carrying on work among the Chinese are the Fourteenth Street, Spring Street and the Park Presbyterian. The work at the Fourteenth Street school was commenced in 1880, and the same year witnessed the organization of the school in the Spring Street Church. In the fall of 1886 a welcome to the Chinamen was extended by the Park Presbyterian Church, which has had a good school ever since, with one convert.

The Christian Chinamen in New York have gained an enviable name as men who have the good of their countrymen at heart, and on several occasions have contributed funds to prosecute and close up the gambling-dens on Mott Street. Owing to their efforts the gamblers

25

have at various times been arrested and fined, and the Christians have been threatened with revenge. One instance occurred when violence was attempted and the missionary was attacked by the infuriated gamblers, but escaped with no serious harm.

The First Presbyterian Church, of Jersey City Heights, has a flourishing class under its care. This class contributed last year $62 to work in China.

In Brooklyn the Chinese have to a great extent been under the care of the Congregationalists and Baptists, but this spring the First Presbyterian Church, Rev. Charles Cuthbert Hall, pastor, has taken under its charge a school which was started on Fulton Street with two scholars, but which had increased to an attendance of seventy by the last of April, and promises yet greater growth and success.

IN THE NORTHWEST.

The Third Church, of Chicago, has a successful mission-school. Since its inception, in 1885, they have received forty into the church, five of whom were baptized last year, and 25 per cent. of all are either studying with a view to engaging in mission work in China or are already in such work. The attendance on the school averages twentyfive.

Twenty-five Chinamen are on the roll of the Central Church, in Denver, where the work was commenced in 1875. In addition to the Sabbath service there is a night-school held three evenings in the week, and a Young Men's Christian Association. Fifty dollars were contributed recently by this group of Chinese for the relief of the famine sufferers in Shantung.

In Omaha the First Church is carrying on a good work among the Chinese, and is meeting with much encouragement.