UOWePv/^-^ l^ndivFix^ ,v St Huntington Free Library Native American Collection CORNELL UNIVERSITY LIBRARY ipjulMAjoo^^ 7 1 ] VO THE UNREACHED INDIAN BOWER I Marshall h. BAvfui.e COLLECTION CORNELL UNIVERSITY LIBRARY 3 1924 097 805 067 ( W-vi Wi V-N^-V, ■^ \ The original of tliis book is in tlie Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http ://www. arch i ve . o rg/detai Is/cu31 924097805067 The Unreached Indian A Treatise on INDIAN LIFE AND INDIAN MISSIONS By R. E. Bower Missionary Evangelist Washington-Philadelphia District Church of the Nazarene Mtmber — National Indian Association; Indian Rights Association; The Society of American Indians Organiser — Indian Head Penny Fund; Indian Day, First Sunday in November Publisher—Soag, "My Indians" General Board of Foreign Missions Church of the Nazasene 2109 Troost Ave. Kansas City, Mo. COPYRIGHT, 1920 By R. E. Bower Dedication To All Friends OF OUR Red Brothers THIS Volume is Pbayeefully Dedicated "Do I meet you praying for my Indians?" ~R. E. Bowxs. On request of Evangelist R. E. Bower, of the Wash- ington-Philadelphia District, the General Foreign Mission- ary Board memorializes the General Assembly to make November 2d an annual occasion to hold services in the interest of the evangelization of the Red Race of the North American continent.— TAe Other Sheep, October, 1919. PREFACE I spent most of my boyhood days thirty miles from the Indian Territory, now Oklahoma, playing and going to school with Indian children as my daily companions. From those early days I have always been interested in the Indians. In after years the Indians were daily upon my mind, al- though I had moved away many miles from them and rarely saw any face to face. About four years ago, while fasting and praying, a strong conviction came over me that the Lord wanted to use me in some definite way to bring the gospel to the neglected Indians of our land. I prayed much about it, but never could get away from that conviction. During the last year or more the Indians have become such a reality to my vision they seem to dance around my bed- room on the walls at night. Though the lights are ex- tinguished and the room dark, yet Indians are everywhere dancing over the walls — some falling here and there help- less — I reach out for them but they are gone. They run over the covers on my bed. Oh ! such haggard, tired, worn faces. Some are bent over with great burdens. There seem to be millions with out-stretched bony hands. I am sure the Lord wants some of these Indians for His bride- hood. I would count it the greatest privilege and oppor- tunity of my life to be the first martyr to fall on the malaria- ridden field of the Peten Department of Guatemala to bring the gospel to those poor neglected souls. After a few months or years of usefulness for the Master to be buried alongside of some Lacondone Indian under a banana tree would be heaven for me. I realize that never having had the opportunity to visit the Indians and their country (I refer to Latin American Indians) I am handicapped in a way to write as interest- ingly as I would like to about these Indians — ^their life, their needs, the field as a great open door for the missionary. This little volume is presented with the misgivings that always come when one arises from a literary task that has involved merciless condensation. To those who find some parts of the following account too brief for their purposes I may say that in preparing it my surprise at finding the subject so widely ramified in time and space has been equaled only by my difficulty in compressing it into the confines of so small a book. We have done our best with information at hand that we might be able to interest our people everywhere to pray that the Lord of the harvest may speedily send forth labor- ers to redeem the red man. The need of missions to the Indians is paramount. Modern writers on the Indian, such as Helen Hunt Jackson in "Century of Dishonor," published in 1886; Seth K. Humphrey in "The Indian Dispossessed," published in 1906; Honorable Francis E. Leupp in "The Indian and His Problem," published in 1910; Honorable James Mc- Laughlin in "My Friend the Indian," published in 1910; Warren K. Moorehead in "The American Indian," published in 1914; and Bruce Kinney, D. D., in "Frontier Missionary Problems," published in 1918, are all familiar with the Indian problem and Indian conditions, but approach the subject from somewhat different points of view. At least one of these writers claims to have visited every Indian reservation in the United States. Most of these writers agree we have reached the strategic hour to take the gospel to the Indian, the gospel being the only remedy to save the race from its fallen state. The books just mentioned, together with a copy of the book entitled, "Unknown People in an Unknown Land," by W. Barbrooke Grubb, missionary to the Chaco Indians of South America, and the book entitled, "Anna Coope, Sky Pilot of the San Bias Indians," missionary to the Indians of Panama, should be added to every library collection of missionary books. We do not see how you can do without them. I know the average man is not thinking of the Indians, in fact I have often been told so, and have been looked upon as a man with peculiar ideas when I stated that I was in- terested in the red man. You often hear it said, "We have enough Indians at home." Well, lots of folks have car- nality in them and act like wild Indians, but that is no reason why the Indians, real Indians, should not hear the gospel. Some one has said that the only good Indian is a dead Indian. This saying is neither wise nor witty, for I have seen some redeemed from sin that I expect to meet in heaven and live with throughout eternity. It is surprising to see what progress most Indians make along educational lines when given a fair chance. All Indian schools give evidence of this fact. But his greatest need is to be re- deemed from sin. While there are associations like the Indian Rights As- sociation, The National Indian Association, and The Society of American Indians, which for over thirty years have been earnestly pleading for reform laws for the Indians, and have indeed done well in assisting the American Indian to get a footing, yet it remains for Pentecostal evangelical missionary boards to send out missionaries filled with the Holy Ghost to take the message of salvation which will save the Indians and elevate the morals of these aborigines, and make them real Christians and first class citizens of our land. Most of the Protestant missionary boards have gone among the American Indians to establish educational and industrial schools instead of meeting the real need with old fashioned revivals and preaching the gospel that saves from all sin and sanctifies the believer, bringing him into a state of grace in which his heart is pure and holy, causing him to separate himself from his old habits and worldly associates. An old time holiness revival is needed. The Baptists, who lead all other Protestant churches in their activity in Indian missions in the United States, have gone among the five civilized tribes in Oklahoma, and have five thousand members. The Presbyterians are probably second. Some other denominations are becoming awakened to the open door in this great field. For a list of all the churches doing work among Ameri- can Indians in the United States see map at the back. Little effort has been made to reach the Indians in Latin America. The Roman Catholic church probably reaches twelve million of them, while the missionary societies of Protestant boards reach a few thousand. Nearly all the seventeen million Indians in Latin America are ignorant of Jesus Christ as the Savior of men. A man who had spent two years making a survey of the aborigines of Alaska saw recently that the white race was foremost of all races of mankind to assist the native races of Alaska in civilization, and also foremost in bringing to the aborigines vice and virulent diseases. These races can combat the storm, winds, ice, polar bears, but fall an easy prey to the white man's vices and diseases. This book we have endeavored to write to cover the entire Indian field in chapters with interrogatives following the principal chapters so that the book may be used by mis- sionary societies for class work study, also to stir the hearts of our young people to pray, and pull down fire from heaven to burn sin out of the hearts of the Indians. We wish to make mention of our many friends who contributed to this volume a helping hand in some way or other. This is not a complete list. Missionary Review Publishing Company, Fleming H. Revell Co., Library of Congress, Department of Indian Affairs, National Indian Association, Indian Rights Asso- ciation, The Society of American Indians, Home Mission Council, The Board of Foreign Missions and Woman's Board of Home Missions Presbyterian Church in th^ U. S. A., The Woman's American Baptist Home Mission Society, Friends, Moravians, General Board of Foreign Missions Church of the Nazarene, South American Evan- gelical Union, Northern Baptist Convention (Survey Re- vised Edition 1920 Report), Methodist Episcopal Church (The Board of Home Missions and Church Extension Re- ports), The Haskell Institute, Murrow Indian Orphans' Home, and others. Of individuals we would mention specially Dr. T. C. Moffett, Thos. G. Bishop, Rev. E. G. Anderson, Rev. R. S. Anderson, Rev. C. Warren Jones, Rodney W. Rondy, D. D., and Edw. Wistar. Many others have helped. Rev. J. W. Goodwin, D. D., has struck a major note in his slogan, "One Thousand Missionaries for the Foreign Field." We pray, "O Lord, give us twenty-five missionaries in the next four years called to preach the gospel to the American Indians." "Do I meet you praying for my Indians?"— R. E. Bower. Philadelphia, Pa. April 1, 1920. INTRODUCTION The writer of this book needs no introduction to any who have read his appeals and heard him speak in behalf of the American Indians, but to those who have not met him we wish to say that he has been "blessed" with a heavy burden for the thousands of American Indians that are unevangel- ized; and what is more fitting than that we as American people should show the American Indians, who are the real Americans, not only friendship and love, but show them the way that leadeth to life everlasting? The logical order is "Look on the fields," "Pray ye the Lord of the harvest,'' "Go ye." The first step in obedience is to look, to acquaint ourselves with the need. We are grateful to our Brother Bower for the excellent field glass he has given us for this observation. In this very interesting and instructive book he gives us a view of the field that we could not otherwise have had — brings it close up. This book will no doubt be used of God to call forth witnesses of the gospel to our near neighbors, the American Indians, and to stir up others to contribute the means. E. G. Anderson. TABLE OF CONTENTS PART ONE AMERICAN INDIANS SOUTH OF THE RIO GRANDE PAQB I Our Southern Neighbors (Mexico) .. . IS The Indian's Twenty-Third Psalm. . . 23 II Neglected Indians of Central America 24 III Unknown People of South America. . 38 Cuba (Poem) 48 IV San Blas Indians of Panama 49 V Prayer and Missions 53 VI The Indian Head Penny Fund 58 VII In Search of the Truth 60 PART TWO AMERICAN INDIANS NORTH OF THE RIO GRANDE VIII North American Indians 65 IX Some Indian Tribes 88 Lone Wolf's Appeal 97 X Treaties, Now Agreements 98 XI The Shy Little Indian 106 XII Indian Rights Association 108 Program for Indian Service 116 XIII Murrow Indian Orphans' Home 118 XIV Progress of Indians in the U.S 119 Table of Indian Reservations in the United States 122 Interdenominational Indian Survey. .124 LIST OF ILLUSTRATIONS An Alaskan Family Frontispiece Nazarene Chapel, Coban, Guatemala 22 A Yucatan Maya Indian Family 22 Chevala, Lucia, and Marta de la Cruz 22 Map of Peten Department, Guatemala 32 Map Showing Indian Races of South America 42 Girls' School at Coban, Guatemala 30 Congregation at Cubulco, Near Salama 30 Map Showing Protestant Evangelical Mis- sions TO Indians in the United States of America, in Back of Book, Referred to on Page , 70 A Kiowa Indian Family 94 Sam and Jim Deere, Creeks 94 MuRROw Indian Orphans' Home 110 Choctaw Boys, Murrow Indian Orphans' Home 1 10 Song, "My Indians" 117 PART ONE American Indians South of the Rio Grande OUR SOUTHERN NEIGHBORS One-third of the people in Mexico belong to the Red race. These poor Indians, nearly nude, unkempt, illiterate, and bent with burdens, are found in unmitigated servitude. The Mexican Indian is kind to all animals but his beasts of burden. He pets his dogs and cats, and lets them sleep on his bed at night; but he kicks and punches his mules to make them go. Every man, viroman, and child will take their siesta in the afternoon from 1 to 3 o'clock. At night (there is very little twilight) they come out like bats and owls and promenade the alameda, singing and playing to amuse themselves. In the pueblos, if they are not engaged in seeing a cock-fight or bull-fight, they may be found stark drunk on 7 cents worth of pulque. Drunkenness and gam- bling are their besetting sins. There is no form of gambling unknown in Mexico. While such is their social life, yet it may be said the Indians are patient, docile, and polite, and friendly to all. The common people, when parsing a church, will uncover their heads; and when church bells signal the noon hour or sunset (which are calls to prayer), they will fall on their knees and repeat the Magnificat, or at least an Ave Maria or the Paternoster. They are kind to strang- ers, and will share their homes and meals with all who pass their way. They consider it a special privilege to adopt an American orphan boy or girl into their families, as few, if any, orphanages exist in Mexico. These neighbors of ours need full gospel salvation, and are easily reached. IS 16 The Unreached Indian As a progressive nation, Mexico is very backward; but there is a reason: her religion is bad. For years she has retrograded, and unless Christianized will continue to do so. "For righteousness exalteth a nation, but sin is a re- proach to any people." The religion of Mexico is Roman Catholic, and the people are scrupulously religious. They attend mass in the morning, and go to bull fights and drink and kill each other in the afternoon. Everything is done in the name and honor of the saints. It is said that in one part of Mexico the people are very averse to bathing, and only bathe on St. John the Baptist's day ; and if for any reason they miss it, they wait until the next year. The holy days of the church are times for extra policemen, and on these days there is more crime committed right in the shadow of the patron saint, Guada- lupe, than on any other day in the year. In all the books prepared for the religious instruction of the people, the Second Commandment is omitted. Priests could not retain it and continue the idol worship everywhere prevalent. The images they worship are, as in every other land, hideous and revolting. Christ is ever represented as a dead or dying Christ, not the risen Lord of life and glory. The Bible is a sealed book. Mexico's religion is but a travesty upon the religion of our Lord; being a mixture of saint and idol worship and rank superstition of paganism. The church in four hundred years has not been able to raise her people above the wigwam state of existence. Re- ligion among the masses has absolutely no connection with morality or cleanliness of body, mind or lips. Oh, the depths of the abyss that separates this people from the presence and knowledge of Christ 1 Oh, the dreadful reck- oning that the church that has ruled here for centuries will be called upon to pay, when the Judge of all the earth shall Our Southern Neighbors 17 ask after these little ones, His brethren, in that day! And what of us? Are we doing what will satisfy Him in ref- erence to them ? Churches are built on the sites of the old Aztec temples, and the Aztec gods are cleverly changed into Christian saints. The churches are numerous and costly,, the principal one being the great cathedral in the city of Mexico, which has very many interesting histories in connection with its building. It is named for the patron saint, Guadalupe, and cost two and a half million dollars in itself, besides its costly adornings. Oh, how I wish I could have the half of that sum to put into the preparation of a score or more of young Mexican converts who would go as firebrands among their people with the message of a salvation that frees from sin and makes the weak strong! Politically and civilly Mexico is not averse to the enjoyment of her independence, which was achieved through the leadership of an Indian, but spiritually the people lie in darkness and are steeped in gross superstition and sin. Thirty-eight per cent of the people of Mexico are pure Indians. They are divided into about fifty aboriginal tribes in various stages of civilization and savagery, and speaking many different languages. So great is the diversity of tongues that oftentimes one will see, sitting side by side in a market-place, five or six women who are unable to speak to each other because of the differences in their dialects. Of these Indians we hear many picturesque but most pathetic stories. They are poor and dejected, but not neces- sarily thriftless and improvident. To all appearances they are hopeless material, but we must consider, as one writes, "the true conditions and the dark logic of history that traces these people to their present helpless state; that since the 18 The Unreached Indian Spanish conquest, which drove them from their fertile val- leys, they have passed through slavery, serfdom, peonage into their present state of semi-feudaHsm; that they have ever been placed at the brunt of internecine wars, playing the pawn in the endless game of political contention; that they have been kept in ignorance as well as penury ; that to the great landed estates on which they work they are com- monly in hopeless debt ; that they have nothing with which to be 'provident,' no opportunity to 'thrive,' and no hope to inspire ambition ; that their only independence is the meager and precarious foothold on life that the rock clearing on the mountainside will afford them." Such a picture would not apply to all the Mexican Indians, those living in the lowlands, where vegetation is abundant, having at least plenty to eat and escaping such suffering as is inflicted by the cold of the highlands. Speak- ing of the climate in which the Indians of the Tierra Frio live, a writer states, "The typical moimtain home means a stone jacal of one or two rooms, with dirt floor, windowless, carpetless, with neither stove nor bed. The place for rest- ing, eating, and sleeping is the ground ; and at an altitude of eight thousand to ten thousand feet it is generally cold. "Those who have experienced the discomfort common to all subtropical lands because of the fact that they seldom make preparation against winter's cold, can well appreciate how miserable the huts of the Indians must be. The life which these people lead is very simple. "At night when the children have brought home the little flock of goats and the poultry from the day's herding, filled the waterpots from the distant stream, and ground the daily supply of corn, when the father has returned from his day's work on the neighboring hacienda (where he has earned two reals, IZyic), the supper of corn calces, which the mother is baking on the heap of stones, is eaten in silence. Our Southern Neighbors 19 smoke, and semi-darkness, and bedtime has come. There is no need of light, for there is neither book nor paper in the hut. Outside among the rocks and cacti is a little patch, two or three acres perhaps, of corn for winter use. Let that little harvest come to grief and deprive the family of the father's shilling wage, and it is plain to see what must speedily follow. But the Mexican Indians are both stoical and proud. They are inured to the hard life they live; and it must be severe suffering that will compel them to com- plain or ask for help. It should be added that in these last disastrous years many a little patch of corn has been de- stroyed so that starvation is staring thousands upon thou- sands of these Indians in the face.'' The Mexican's diet takes in not a very large variety of food-stuffs and is seen to be the most suitable to the con- ditions of the climate: The "staff of life" in the country is the tortilla, a flat corn-cake cooked much after the fashion of the "hoe-cake" of our own Southland. The preparation of tortillas is one main item in the day's work for Mexican women. The native Indian corn is first boiled, then ground into a stiff paste on a metate, or flat mortar. Then it is molded with the hands into thin cakes and baked. Almost everybody in Mexico eats tortillas, the principal food of the country since the days of the Montezumas. The frijole, or Mexican bean, is another staple. Some- times it is fried in fat and eaten alone. Sometimes it is an ingredient of the famous Mexican stew called chile con came, a sort of goulash, compounded usually of beef and beans, with a liberal seasoning of chili, the native pepper. A sort of sausage is made of ground meat and com meal, and seasoned with pepper. This mixture is then wrapped in corn shucks and boiled until thoroughly cooked, then eaten from the shuck. While these dishes form the staples, the peons of the 20 The Unreached Indian southern part of the country have certain "delicacies" of their own, unknown to their northern neighbors. There, for instance, is the water-wheat, the nature of which no one would suspect from its name. This highly prized viand consists of the eggs of flies. A bulletin of the National Geographic Society reports that the native Mexican eats his water-wheat with the same epicurean relish with which the Chinese mandarin eats his expensive bird-nest, the cen- tral African his raw hippopotamus, the Canton merchant his stall-fed dog, and the West Indian his palm-worms stewed in fat. The "fields" in which the water-wheat is raised are ponds in which the peon places bundles of reeds a few feet apart, so that their tops are just above the surface. On these reeds or rushes the insects deposit their eggs in incredible numbers. The bundles are then removed, and the "crop" is shaken off. The eggs resemble fine fish-roe, and are made into small cakes to be sold in the markets as an especial delicacy. They are eaten either as we eat cheese, or mixed with corn meal and fowl eggs. The insects them- selves are also eaten, the method of preparation being to pound them into a paste and then boil them with corn husks. One traveling missionary who visited Mexico during the last months of 1919 writes : There is absolutely no hope for Mexico outside of Jesus Christ and education. Eighty per cent cannot read. Not one child in ten is now in school. Sixty-six per cent are of illegitimate birth; only about one-third of those living together are married. Eighty to ninety per cent have a disease I cannot mention ; ninety per cent live in dirt-floored huts. One-half to three-fourths of their schools are closed. Their greatest need from America is not armies, but schools. The schools must not be taught by atheists and sinners, but by Christians. They have no moral standards; they must have Christ to bring them a standard, and His power in their lives to enable them to live up to it. Our Southern Neighbors 2 1 The encouraging thing was the fact that wherever I went we presented the altar, and at every call it was crowded. Another ex- ceptionally encouraging fact was the response of the young people to the call for life service. I saw from fifty to one hundred at the altar every time I held a service of that kind, dedicating their lives as preachers, teachers, doctors, nurses, etc. Schools should be built; dormitories in which boys and girls who come in from other villages can be kept should be erected, and also churches. Then there is the support of teachers, children in school, etc. I know some missionaries whose salaries do not even meet their actual liv- ing expenses, and they have not had a new book in their libraries for years. We shall now speak of some of the Indian tribes of Mexico. The Tarahumarcs of western Chihuahua are a peaceable, even timid, people. They still live in almost primitive simplicity, speaking their own language, and avoid- ing contact with Mexicans. Small groups of them are, however, occasionally seen in the streets of Parral and Chihuahua. Always with naked legs and with bows and arrows, they are picturesque. They inhabit the deep moun- tain canons, where they till their small patches of corn and beans and tend their goats, or an occasional cow. In years long past Catholic missions were maintained among them, but these are now mostly abandoned. The Yaquis ^are a superior race. Thousands of them are fairly well civilized and are found living with the Mex- icans in the Sonora cities. The larger part of them, how- ever, are barbarous, occupying their own districts, from which they frequently make hostile raids upon their white neighbors. They are a high-spirited people, and do not take kindly to the unjust treatment they have received from the Mexicans. QUESTIONS 1. Where is the northern boundary line of Latin America? 2. What number of Mexico's population are full-blooded In- dians ? 22 The Unreached Indian 3. What is the condition of these Indians? 4. What are some of the characteristics of the Mexican In- dians ? 5. How do they spend their evenings? 6. In the pueblos? 7. What about their besetting sins? 8. What are some of the good characteristics of the Indians? 9. What are they in need of? 10. What has been their religion for the past four hundred years ? 11. What is said about bathing? 12. What about holy days? Second Commandment? Images? The Bible? Mexico's religion? Aztec gods? 13. Tell something about the patron saint, Guadalupe. 14. Through whom was the independence of Mexico achieved? 15. Tell something about the Indian tribes of Mexico: their life; how they earn their living; their huts; their wages; their crops; their food. 16. What is Mexico's only hope? 17. Tell some other urgent needs. 18. Describe the Tarahumare Indians. 19. What of the Yaqui Indians? NAZARBNE CHAPEL. COBAN, GUATEMALA Chevala, Lucia; and Marta d'% la Cruz, children of a native evangelist in Guatemala. A YUCATAN MAYA INDIAN PAMILT See Page 26 Our Southern Neighbors 23 the indiak's twenty-third psalm The Indian language is not easily subject to translation, and in tlieir intercourse with one another the various tribes use a sign lan- guage, more or less universal, which they have evolved. The following is a translation of the Twenty-third Psalm which can easily be inter- preted by this sign languEige: The Great Father above is a Shepherd Chief. I am His, and with Him I want not. He throws out to me a rope, and the name of the rope is love; And He draws me, and He draws me, and He draws me to where the grass is green and the water is not dan- gerous. And I eat and lie down satisfied. Sometimes my heart is very weak and falls down, But He lifts it up again and draws me into a good road. His name is Wonderful. Sometime, it may be very soon, it may be longer, it may be a long, long time. He will draw me into a place between mountains. It is dark there, but I'll draw back not. I'll be afraid not, for it is in there between these moun- tains that the Shepherd Chief will meet me. And the hunger I have felt in my heart all through this life will be satisfied. Sometimes He makes the love rope into a whip, But afterward He gives me a staff to lean on. He spreads a table before me with all kinds of food. He puts His hands upon my head and all the "tired" is gone. My cup He fills till it runs over. What I tell you is true, I lie not. These roads that are "away ahead" will stay with me through this life. And afterward I will go to live in the "Big Tepee," And sit down with the Shepherd Chief forever. II NEGLECTED INDIANS OF CENTRAL AMERICA Directly south of Mexico we next come to Central America, a country consisting of six republics and the British possession of British Honduras. Central America has approximately five to six million souls. We shall not be able to treat of this country on all subjects that might interest our readers, but will briefly state some things about the neglected Indians living in that vast country, uncared for by the church or the government, in reference to their salvation in finding Jesus Christ, and His pardoning grace. The Guatemala News, published in Guatemala City by missionaries of the Presbyterian Board, gives the following interesting facts relating to this country: Guatemala is in Central America. Population is two million, 60 per cent are Indians. The area is 48,300 square miles. Popula- tion of Central America is six million. There is full religious lib- erty. People have rever been systematically instructed in the Bible. The door is wide open everywhere for the preaching of the gospel. Presbyterian mission work started in Guatemala on invitation of a former President of Guatemala in 1892. Our buildings were ruined by an earthquake on Christmas night, 1917. We had a church, manse, girls' boarding school, hospital and nurses' school, and a publishing house. It has been decided by the Board to fully re- build the station. Two dwellings and the publishing house are al- ready built. We enjoy free postal privileges in all Central America. Chief products are coffee, sugar, cattle, mahogany, cedar, etc. The Spanish language is spoken, but thirty-six tribes of Indians use their own dialects. The climate is tropical, but on highlands it is cool and pleasant. Bible societies have done a great work in get- ting God's Word to the people. 24 Neglected Indians of Central America 25 Guatemala, the most promising of all the republics of Central America, is known as the "Land of the Burden- Bearers." We quote from "On Mule Back Through Central Amer- ica," where the author states as follows : The wealthiest man in the place from which we write pays his Indians three and a half cents per day and they board themselves and families. This, however, is not the worst. When a contract is made with an Indian man to move onto a farm with his family, to work for a certain amount per day or month, the owner of the place' will loan him money or sell him something and thus get him in debt. His wages will never enable him to pay the debt. Then there is a law that as long as the debt is unpaid he can be held with his family, and even his children after him; and should they run away they can be hunted up with officers and brought back. Poor Indian! he is downtrodden, hated by the world, and neglected by the church. We have passed scores of them in the road who would not raise theii head or turn their eyes toward us. The Presbyterians have a well-established Indian work at Quesaltenango, Guatemala. Rev. Paul Burgess feels right at home working there among the Indians, and carries on evangelistic work among the Indian tribes in that sec- tion. This church recognizes the fact that no mission ever had a greater opportunity or a more solemn obligation. Rev. C. Warren Jones of the Church of the Nazarene, in the fall of 1917, made a trip to Central America on which he wrote: The Central American Mission, an interdenominational organ- ization, with headquarters at Paris, Texas, has twenty-five mis- sionaries on the field; the Presbyterians have twelve missionaries on the field ; the Friends have five or six, the Baptists six, the Holi- ness Christian Church three, and the Church of the Nazarene five. There are also a few independent missionaries there. 26 The Unreached Indian Guatemala The Republic of Guatemala in Central America is bounded on the west and north by Mexico, on the east by the Hondurases (British, Gulf, and Republic) and Salva- dor, and on the south by the Pacific ocean. Its area is 48,250 square miles and its population (1903) 1,842,134 — both about the same as of Louisiana. Fully sixty per cent of the people are pure Indians, and the remainder, classed as "Latins" (i. e., Spaniards in speech and mode of life), comprise a large majority of half-breeds (mestizos) and civilized Indians and a smaller proportion of whites. About one-half of the births among the Indians and one-third among the whites are illegitimate. There are said to be eighteen spoken languages, but in the eastern half of the country the native speech has given way almost entirely to Spanish. The Indians belong chiefly to the Maya stock, which predominates throughout Peten (the rectangular one-third of the country that juts up into Yucatan), and to the allied Quiche race, found chiefly in the central districts. In the sixteenth century the Mayas and Quiches had attained a high level of civilization, and at least two of the Guatemalan languages. Quiche and Cakchiquel, possess the rudiments or the relics of a literature. The prevailing form of religion is the Roman Catholic, but the state recognizes no distinction of creed. The es- tablishment of conventual monastic institutions is prohibited. About ninety per cent of the population are illiterate. Pri- mary instruction is compulsory. The missionary work of the Church of the Nazarene in Guatemala is in the cities of Coban and Salama, and in the smaller towns of Tactic and San Pedro. These places are all in the central part of the country, at an altitude of about three thousand feet, where the climate is good. Neglected Indians of Central America 2 7 At Coban, a town of thirty thousand population, are Rev. and Mrs. J. D. Scott, Miss Eugenia Phillips, and Miss Sarah Cox. They conduct a boarding school, do evangel- istic work, and operate a printing press, from which they get out a monthly paper. El Christiana, having a circulation of over six thousand. They printed and distributed more than sixty thousand tracts last year. At Salama, which has a population of about seven thousand, Rev. and Mrs. J. D. Franklin began work two years ago. The different missionary organizations are doing a great work. They have not been able to win the masses to Jesus Christ, but thousands of native Christians can be found scattered over the country. When one stops to think of how Romanism is entrenched, and the devices and schemes resorted to by the church to hold her people; and how the minds of the people have been poisoned against the Protest- ants, the results during the last decade seem wonderful. Surely, God is working; and in spite of the darkness and superstition that prevail, the future for the real soldiers of the cross is bright. The fields are white. The golden grain needs to be garnered. Who will go and labor in the great harvest field ? Many have never yef heard the gospel, and of the great number that have heard the story of sal- vation only a few have heard it enough to get an intelli- gent conception. Here is one of the golden opportunities of the present century for missionary work. The field lies before us, and the ripened grain stands ready for the coming of the reap- ers. The people are dying without God, and many have never had a chance to accept Jesus. Who will go? The Central American Indians are much like the Mex- ican Indians, nearly all live in abject slavery. While Mex- ico has its patron saint, Guadalupe, Central America has its 28 The Unreached Indian idol, Escapulous, to which thousands make their pilgrimage twice a year. Who will take the gospel message of full salvation to these three million Indians, primitive, super- stitious, enslaved, illiterate, and in abject poverty, a people hated by the world and neglected by the church? fop. fOjOeo Map showing Peten Department, Guatemala, the great unevangel- ized Indian field assigned to the Church of the Nazarene. Missionary societies, and our Nazarenes scattered abroad, are urged to assist us in gathering one million Indian-head pennies to send missionaries to this field, and support our Indian missions in Latin America. Neat coin boxes may be secured suitable for gathering pennies by writing Missionary Headquarters, 2109 Troost Ave., Kansas City, Mo. Neglected Indians of Central America 29 The capitalists know of Central America as a land rich for exploitation, so they run the finest coast-wise steamers there ; others have gone there to build railroads, mine gold or silver, or exploit the timber lands for chicle or valuable wood ; but few go there to seek the "diamonds in the rough," that will outshine the stars or the sun. It might be safe to say that only 5% of all the Indians of Central America have heard anything of the gospel, all the rest living entirely ignorant of Jesus Christ and the knowledge that they can be saved from sin. There are millions of hungry hearts reaching out for the gospel. Many of them live wild in the forests and swamps of Central America. They eat bark, roots, grass, and monkey meat, and make their homes in caves, adobe huts, bark shacks, and crevices of the rocks. Several million are slaves. They are not so well cared for as the early negro slave of the South. The Moravians carry on work among the Indians in Nicaragua with stations at Bluefields, Pearl Lagoon, Sang- sangta, Yulu, Sandy Bay, Cape Gracias, Quamwatla, and other points in this republic. Many conversions are re- ported among the Sumus Indians. It is reported this church reaches several thousand Indians, also ^a large number of Creoles. They also reach the Wangks Indians in Nicaragua. The Church of the Nazarene reaches a great Indian field in Guatemala. They have a mission station at Coban, in the Alta Vera Paz Department, which has an Indian population of seventy-five thousand. They also have a sta- tion at Salama, in Baja Vera Paz, which has an Indian popu- lation of over twenty-five thousand. The Peten Depart- ment, with a population of over ten thousand Indians, also belongs to this church, but has no resident missionary or witness for Christ! This section of Guatemala awaits a Neglected Indians of Central America 3 1 insects, slept in all kinds of places, and know just what I have to face; and I say amen to it every time. The Lord called me to the Mayas, and although I have, by force of circumstances, been obliged to keep from the field, yet my call and my obligation to God is just the same. I know that I am not my own and that no family tie or other attractions can keep me from the field if God opens the way. I have a good salary now, $16S a month, but I would drop it in a minute for my family's support and my field expenses. I am not contented anywhere else except among the Indians, and when I am among them I am contented in any place. People cannot understand how one feels in my position, except those who are in the same position. These Indians are among the first class of people in the world, and what failing they have has been taught them by the Spaniard, and by the oppression and meanness that have been over them. The Lord loves them and died for them, and we have samples of what the Spirit of God can do in their hearts, in the few who have been saved in diflerent ficl'is. One dear brother in Tolonicapan, Guatemala, was a lime burner. He got saved and testified to it, and his ungodly companions threw him into a burning lime kiln, nearly burning his legs off. Then again they nearly cut him to pieces with machetes, but he still goes about saying, "Yo tengo el Espiritu," "I have the Spirit," the Holy Spirit in his heart. I be- lieve some of them got sanctified, and do not know what to call it. Truly the Spirit of God works in all hearts the same, whether white or Indian. This Peten Department embraces about one-third the area of the Republic of Guatemala, and is one of the most needy and most neglected Indian fields of all Latin Amer- ica. Outside of two colporteurs of the American Bible Society, some fifteen years ago, and two native preachers of the Church of the Nazarene about two years ago, both parties paying flying visits to this section, it has never re- ceived any other visits by missionaries. We are glad to state at this writing that the Church of the Nazarene intends to open up this field by sending some missionaries there to establish a permanent work. It will 32 The Unreached Indian probabl}^ be located at La Libertad or in the city of Flores. It takes a journey of ten or twelve days by canoe and pack horse to reach this territory from the missionary head- quarters of the Church of the Nazarene in Coban. Here in Peten the Indian families live in their primitive mud houses with thatch or tile roofs and dirt floors. There is but one room in the house. In it the family cook, wash, sleep, and eat their meals. Their meal of tortillas and frijoles is cooked on an open fire and eaten in Hindu or Chinese fashion. These Indians represent different tribes, each of which speaks a different language. They are very shy of the white man and will often run into caves or climb back of rocks when seen. They have driven out the Roman Catholic priests and adopted snake dances and drunken orgies. Their real religion is sun worship, and their priests are the witch doctors. They are kept in debt by cruel em- ployment masters, and are nothing short of real slaves. Heads of families earn four cents a day. Concubinage and polygamy are prevailing sins among the natives. They dance, drink rum, burn incense to idol gods, and grope in midnight darkness for the true light. Thousands are dying irretrievably lost, without hope, with- out salvation. It may be said of this Peten district that it lies in the boiling hot sun of the tropics, and is a malaria-infected country in which the strongest and most healthy can survive for but a short season. No one should go there unless he is ready to sacrifice his life, possibly in only a few months. The call is, "Who is willing to lay down his life for those who have not heard, and plant Jesus Christ in the hearts of those neglected souls?" All missionary boards of evangelical churches have kept away from this section of country, fearing the loss of their missionaries. Do I not hear Jesus say, "Go unto the lost Neglected Indians of Central America 33 sheep of Israel. It is the Father's will I should lose noth- ing." "He that will lose his life for my sake shall find it." And Paul says, "Who will have all men to be saved, and to come unto the knowledge of the truth." Again listen to the words of eternal truth: "I have spoken to them, but they have not heard." "Who will go for us?" Jesus praying, "Thy kingdom come." "For the Son of Man is come to seek and to save that which was lost." "As my Father hath sent me, even so send I you." "Go ye . . . and make dis- ciples." "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations ; and then shall the end come." "Joy shall be in heaven over one sinner that repenteth." "They that turn many to righteousness shall shine as the stars forever and forever." Amen. Will anyone respond to the call, willing to give up the luxuries of home comforts, say good-bye to parents, brothers, and sisters, all kindred and friends, the shores of the home- land, and go, if so led by the Holy Ghost, without scrip or funds from the Missionary Board, willing to live on the corn of the fields and fruits of the forest, and lay down his life at the feet of Jesus to take the gospel to these people? It is time to concentrate our whole effort, our whole strength, in seeking to fulfill the great desire of His heart in the evangelization of the millions that have not heard His name. QUESTIONS L Where is Central America? 2. Of what countries is it made up? 3. Tell something about Guatemala, the people, the religion, etc. 4. Tell something about the Presbyterian work in Guatemala. 5. What are the people of Guatemala sometimes called? 6. Describe the people and their bondage or slavery. 34 The Unreached Indian 7. What Protestant denominational mission boards do work in Guatemala? Locate them on the map. 8. Is there any work being done among the Indians of Cen- tral America? Where? 9. What success have the Protestants had in Central Amer- ica? 10. When was Protestant work first started in Central Amer- ica? Where? 11. What opposing force has been arrayed against the Prot- estant church in Central America? 12. What about the present and future? 13. What are the people dying in need of? 14. Who are the Central American Indians like? In what? 15. Do capitalists go to Central America? What for? 16. What estimated percentage of Indians (over one million) in Central America have heard something of the gos- pel? 17. Describe how the Indians live in Central America. 18. Tell something about the work of the Moravians in Central America. 19. Describe the great Indian field of Peten allotted to the Church of the Nazarene. Also the Baja Vera Paz De- partment. The Alta Vera Paz Department. 20. How many Indians in these Departments? Have the In- dians in Peten a witness for Christ? 21. What tribes of Indians are found in Peten Department? 22. Have the Lacandones any missionary? 23. Have the Tzental Mayas any missionary? 24. Will these Indians receive the missionary and the gospel? 25. Does the Lord call missionaries to the Indians? Neglected Indians of Central America 35 A Letter From a Missionary We take the privilege of publishing a recent letter received from Miss Sarah M. Cox, one of our Nazarene missionaries in Central America. This is a personal letter but we pub- lish it as it gives some recent information from that field. It is as follows: Coban, Guatemala, Via New Orleans, March 6, 1920. Mr. R. E. Bower and Wife, My Dear Friends: After a long time I have the pleasure of writing you from Central America. I left New Orleans Diecember 6th, on the steam- ship iSfurivaine in company with Brother Scott and family who, too, were headed for Coban. We had a delay in Havana, Cuba, of more than a week because of the unloading of cargo for Cuba. We finally landed at Barrios, took the train for El Rancho, and there took horses for a fifty mile ride to Salama, the station of Brother Franklin, where we spent Christmas. Brother Franklin has a splendid work there. It would rejoice your heart to see the light in the faces of those who have believed. Their devotion to Christ is beautiful. After Christmas Brother Scott and family came on to Coban, vhile I tarried there to help Brother Franklin in his evangelistic campaign. We held four meetings, in which the Lord blessed His truth. You can not always measure results by what you see here. There is a seed-sowing time and a harvesting time. But we have had results already from the seed we sowed. This is a Catholic country, and it would make your heart sick to see the things they do in the name of religion. It means something for people to break away from it. The Indians have dialects that we under- stand but little, so about the only way to reach them is through native workers. Brother Franklin has two native workers who are Indians. We have here in the school one girl who is an Indian. The people as a rule are very much mixed. I came on to Coban February 10th. I like it here very much. The climate is very fine, though at times it is almost too cool for me. We have here the tropical fruits, bananas, oranges, and pine- 36 The Unreached Indian apples, with many others that we never have in the States. Be- sides we are fortunate enough to get fresh vegetables and meats all the time. I am so well, eat so heartily, and sleep so well. I am so glad to be here in the service of the Master. I hope to get the language sufficiently to preach soon. Our school is full and more yet to come. We are praying the Lord now about more room. There is property that we would like so much to buy, but the price looks enormous. You will see reports from me in The Other Sheep now and then. I am so happy, as we always are when we are in the will of the Lord. Hope you can come down soon. Love to your daughters, son, and especially little Betty. May the Lord bless you all. Pray for me and for the work here. In His service, Sarah M. Cox. Neglected Indians of Central America 3 7 a plea for south america "Just an Indian, low and mean," Yet he could shine today As an eagle's pinions' lustrous sheen. If cleansed in God's own way. Realize the value — now ! Of a living soul, Life is but a weakly flow'r, Striving for a goal. Souls are dying every hour, Dying in despair, Sins in their life furrows plows, They're hopeless, untold there, All because we do not heed The tender Master's call; Go and tell them of their need. Ere they make their fall. "Go ye into all the world," Go, or give, or pray, Get low before the Master, Let Him have His way. Just be open to Him, Heed His call today; He perchance may use thee In the far away. — Wylie S. Mathews. Ill UNKNOWN PEOPLE OF SOUTH AMERICA "My people are destroyed for lack of knowledge." (Hosea 4:6.) We shall make a brief and limited attempt to speak in this chapter of the "Unreached Indian" as found in his natural habitat or domain in Latin America, from the Rio Grande south to the Antartic ocean, a total area of 8,459,081 square miles. Politically this territory comprises twenty republics, ten south of Panama and ten north of Panama, lying almost wholly within the tropics. There are at least three hundred and fifty tribes of In- dians in Latin America. The Roman Catholic church has not succeeded in touching their life. Many tribes are known only through tales from venturesome travelers. Missionaries working among the Indians are almost as scarce as polar bears. Truly these many tribes of Indians, running into millions, who are little known to us, represent a dark spot on the Western Hemisphere. Driven back into the hinterland are hundreds of villages of Indians , never visited by the white man. No one except God himself has ever numbered them or even seen them. No one can really picture the heathen darkness that covers these millions of our red brothers who are awaiting redemption. Romanism has reigned over them without a rival for over four hundred years. The evil influence of the Roman Catholic church may be said to be the worst enemy of the Indians. Wherever a priest goes among the Indians he leaves a trail of sin and horror unknown to even the worst heathen. He is a ringleader and instigator of the most un- 38 Unknown People of South America 39 speakable crimes. He visits the homes, burns the Bibles, and exploits the women, forbidding any to come into the world, go through the world, or get out of the world with- out paying whatever he likes to ask. Knowing all the affairs of every one by means of the confessional, he knows exactly how much they have and demands it. If the priest is not paid to baptize the child it cannot be recognized as a human being at all — only a dog or cat with a body of human shape. No marriage is a marriage without paying the priest, and if anyone dies heavy funeral fees must be paid to the priest or the body will not be buried, but left to the jackals. Latin America today is the result of the unscriptural, bigoted, car- nal, and lustful beast of Romanism. Pray ye the Lord of the harvest to send out speedily mes- sengers of the cross to the great white harvest fields of the earth. South America, the neglected continent, has fifty-five million people, including nine million of the Red Race who are yet nearly all waiting to see for the first time the face of a missionary. Driven back from the plains, and bivouacked under the blue horizon among the forests, roam these mil- lions without any knowledge of our Christ. Under dusky bosoms beat honest hearts that ought to know Him, their Creator and Savior. Who will visit them with the gospel message ? Long they have been calling for it. The mighty Amazon river, two hundred miles wide at its mouth, and the Rio de la Plata, one hundred and twenty miles wide at its mouth — if they could send forth a human sound in behalf of these lost millions, they would send the Macedonian cry, "Come over and help us." In the Brazilian wilderness, among the chattering monkeys and birds, are one and a half million pagan Indians never visited by the white man. Men will risk their lives to cross that continent, or the ocean by aeroplane, or undertake other daring adventures, but where 40 The Unreached Indian is the David Livingstone for the Brazilian wilderness to reach the pagan tribes with the gospel message? It is safe to say there are five million pagan worshipers in South America who have never seen the white missionary or known anything about Jesus Christ. To say you can find one man anywhere in the world who does not know any- thing about Jesus Christ ought to bring shame to every Christian in the world; yet there are millions! There are two principal European languages in South America; Por- tuguese, spoken by twenty million, and Spanish by thirty million people. These millions ought to be reached with the gospel. Latin America, with its twenty nations of homogeneous, priest-ridden, and enslaved population, is well known to be among the neglected portions of the world that are not reached with the gospel. From fifty to ninety per cent of the people never marry, but live in concubinage. The twenty- four million souls of Brazil are nearly all left in darkness of the true light. Very little has ever been done at evangeliz- ing the Indians. The exploiter has enslaved them, "drowned" many with rum, and driven them into seclusion, while no one seems to care for their souls ; but Jesus died for them, and He is able to save them. The American Indians belong to ohe of the five great races of the human family. There are approximately eighty million souls in Latin America, of whom over seventeen million are Indians. Turning to the millions of dialect-speaking Indians of Latin America, we learn of small beginnings of missionary work in the Mosquite Reserve of Central Bolivia, among the Guegians, Mapuche, Fuegians and Araucanians of Chile ; the numerous tribes in the Gran Chaco of Paraguay, Argen- tina, Bolivia, and Brazil; the Quechuas of Peru; the San Bias of Panama, and the Mayas of Central America. While Unknown People of South America 41 these missions are new with one or two exceptions, yet they furnish data for societies going forth to tribes entirely neg- lected. Even the strongest Indian missions plead for large reinforcements. Consider the Aymara field with half a million souls, five- sixths of these in Bolivia. The department of La Paz alone has more Indians than all of the United States. The pros- pective servants of God to this people will find no New Tes- tament or song book in the language, only the Gospel of Luke. No grammar of the language has appeared in En- glish. Spanish must first be learned and through that me- dium Aymara. It would be as easy for an Englishman to learn German through text-books in French. This is but a hint of the barriers and entanglements still to be approached before steps toward Indian evangelization can take on much meaning among millions of many different tongues in Mex- ico, Central America, the Sierra, the Chaco, and in the Amazon and Orinoco water sheds. The productions of the vigorous British and Foreign Bible Society applicable to the Indian fields are limited to twelve languages, of which two are furnished with the whole New Testament and only two others have so much as the four gospels. Of numerous tribes the language has still to be reduced to writing. The following denominations, societies, and independent missions are doing work among the Indians in Latin Amer- ica: The South American Evangelical Union works among the Quechuas of Peru; the Church of the Nazarene has work located in Peru, in the Argentine Republic, and among the Mayas in Guatemala ; the Christian and Missionary Alli- ance, the Methodist Episcopal Church, the Presbyterian Church, Salvation Army, Plymouth Brethren, South Amer- ica Missionary Society and others are working in different parts. 42 The Unreached Indian One of the first missionary martyrs to the Indians of South America whom we might mention was Captain Allen Gardner, missionary to the Fuegian Indians in 1844. This work is still going on, and is one of the best-established missions working among Indians in South America. An- other ardent laborer among the Indians was Rev. Charles JnecaS on iPA/TAGONIANS ^^Vahgans or ^s* tierradelfuegians Map Showing Original Location of the Indian Races-or Stocks Other Indian tribes, including the Macoas of Venezuela, the Motllones of Venezuela and Columbia, and the Mapuches of Chile, are not shown on this map. Unknown People of South America 43 Sadlier, to the Araucanians of Chile, in 1894. There is a printing press turning out literature, tracts, etc., in the Ma- puche Indian dialect, and a hospital is in operation in con- nection with this work. The Panama Congress on Christian Work in Latin America, which met February 10, 1916, included on the list of urgent appeals to Europe and North America, "Missions to the Indians." Surely if North America felt the same keen concern over Latin American souls that she is beginning to develop concerning Latin American markets, results would be immeasurably greater. One missionary who recently visited the Indians of Northern Peru writes as follows : Among the various purposes of my recent trip to the interior was that of obtaining as much information as possible about the Indians. I had already read everything I could find written about them, talked with a great many travelers, and studied every map and atlas I could secure. Just a month after leaving here I arrived at the village of Jaen, accompanied by our native preacher, Toribio Suarez. I will not go into any details here about the difficulties met on the road, nor about the circulation of Scriptures and holding of meetings along the way. We found only two men who could give us any information whatever about the Indians before reaching Jaen. One of them told us that beyond the River Chinchipe lived the "Moros," that is, the unbaptized, or forest Indians. The other man, who had spent years as a soldier, told us that the labor con- tractors often brought, large numbers of forest Indians to work on the rice plantations near a certain town east of Bella Vista. He said that the Indians usually came naked, and were paid in cloth- ing with which they were well pleased. Still it was necessary to keep soldiers there in order to make them work until their contract expired. The school teacher in Jaen was able to give us practically the same information with more details. In Bella Vista we were told that the Agua-Runa Indians, from 44 The Unreached Indian the south bank of the Amazon, occasionally arrived with parrots, monkeys, and bears to exchange for such articles as they desired. They said that the Jibaros, from the north bank, never came, and that they knew nothing about them. With us the desire was strong to press farther inland and meet these Indians in their own land, but our time was up, and we had to return. We pray that the day may come when we shall not only be able to visit them, but open a mission among them as well. On the return trip I left my companion to take one road with the horses and books, while I chose a road which ran directly through the territory of the Quechua speaking Indians. Within three hours I had reached the first little Indian houses and met a number of men and boys. The men could speak a little Spanish; but the boys could not understand anything I said to them until one of the men interpreted for me. A few hours later I came to more houses, and stopped at one of them to rest. Here the whole family could speak a little Spanish, but, of course, spoke Quechua among themselves. I was able to find out the meaning of a number of words from them, and found their language to be much the same as that spoken in Southern Peru. They have borrowed more words from the Spanish, however, and do not seem to practice the declension of nouns except ,to distinguish singular from plural. This would make their language easier to speak than the Quechua, spoken in Southern Peru. The man of the house bought a Quechua gospel of me, although he did not seem to understand all the words. For the night I stopped with a man who had spent years on the coast, and who spoke more Spanish than Quechua. When I asked him to teach me how to say different words he made so many mistakes that the Indian women laughed him out of counte- nance, and incidentally beat me out of my language lesson. He was having a hair cutting at his house, and they were expecting to have a great time there for the next three days. But I wonder if you know what a hair cutting is? In some parts of the mountains in Peru it is the custom to let a baby boy's hair grow until he is about two years old. Then the father calls in all his friends, and they take turns each in cutting a lock of the baby's hair. Everyone who cuts a lock of hair is under the obligation of making some present to the baby, and I believe the one who cuts the first lock gives the largest present — usually a colt or a calf. The rest give a sheep or Unknown People of South America 45 a pig, or, if they are very poor, a chicken. In turn the father is under the obligation of entertaining alibis friends for two or three days. This man where I stopped had killed an ox, a goat, and many chickens for the occasion. I wondered if he would spend as much in educating his boy as he did in cutting his first hair. This man's mother also spoke excellent Spanish, and was very kind to me. At noon the next day I reached the little village of Canares, and took lunch with the village school teacher. In a month's time he had succeeded in enrolling only five Indian boys in his school. Evidently the Indians do not feel the need of educating their chil- dren. By night I reached the village of Tambillo, and stopped at a little house where the people did not even try to talk Spanish. For two days I had been climbing the mountain sides and was now near the top of the Andes. The Indians gave me the privilege of sleeping outdoors that night, with rather scanty bedding. The next day I crossed the high table lands, where one feels the cold even at midday. Shortly after noon I started down the Pacific slope, and found it much easier to climb down the mountain side than up it. An, Indian woman gave me a fine lot of cold boiled potatoes to eat, for which I was certainly thankful. By night I was down almost as low as the coast region, and stopped at a small sugar-cane plantation. The owner was an elderly woman from the coast, who made no attempt at speaking Quechua, but made the Indians talk with her in Spanish. She was very kind to me, and secured a horse for my use for the rest of the trip. I did not get away the next day until noon, and so had plenty of time to observe the different industries of the plantation. Practically all the sugar cane was used to make rum, and a fermented drink which the Indians like very much. I noticed that all the Indians were very lazy, and that the work scarcely moved at all. A young man ex- plained to me that it was all forced labor, and therefore no one had any desire to work. The horse which was furnished me belonged to some Indian boys, and the price for a day and a half's trip was only fifty cents. The owner of the house warned me not to pay them more, as she did not want her Indians spoiled. I started out with four young Indians as traveling companions, and on the road we fell in with three more. Most of the time they talked in their own tongue, and I could gather very little of the conversation. I urged them to go as far as they could that day, as I wanted to catch the train for home the next afternoon. We 46 The Unreached Indian traveled until dark, and then without explaining to me where they were going they turned their horses out of the road and entered a big wood by the river side. There was nothing left, for me to do but follow them, but I realized that if they had evil intentions there would be no human help for me in that wood that inight. It turned out, however, that they were only hunting free pasture for their horses. After dismounting and unloading the baggage, I pulled out my little lunch-bag to help myself to the lunch which had been prepared for me. A very generous Indian called to the rest to come and help me eat my lunch. In less than no time four hungry Indians had disposed of chicken, cheese, and bread. I did not even get a taste of chicken. Then one of the Indians got out his lunch, and while he said nothing, yet I with equal generosity helped him dispose of it. The next morning we were in the saddle before daylight and on our way. A hard, hot day's ride brought us to the railroad terminal early in the afternoon, fully an hour before train time. I did not pay them anything extra for the horse, but instead took all four of them to the restaurant and gave them a good dinner. I have the conviction that no one needs the gospel more than these poor Indians, and the determination to do all in my power to take or send it to them. There are many difficulties in the way, but God is greater than difficulties. We need guidance in this most difficult undertaking, and God has promised, "I will guide thee with mine eye." We need not only to do our bit for the Indians, but to do our best for the salvation of Peru's 350,000 uncivilized Indians. QUESTIONS 1. What is the area and boundary of Latin America? 2. Where is South America? 3. How many Republics are there in Latin America? 4. Latin America is in what zones? 5. How many Indian tribes are estimated to be in , South America? 6. What is the population of South America? How many Indians ? 7. Are there many missionaries among the Indians in South America? Unknown People of South America 47 8. What religion has reigned without a real rival in South America for four hundred years ? 9. Tell something about it. 10. What is South America sometimes called? 11. How wide is the Amazon river at its mouth? The Rio de la Plata? 12. How many Pagan worshipers in South America who never have seen a missionary? 13. What two principal languages are spoken in South Amer- ica? 14. What per cent live in concubinage? 15. Where is Brazil? Population? 16. What language is spoken in Brazil? 17. How many Indians are there in Brazil? 18. What is the condition of the Indians in Brazil? 19. Among what tribes of Indians have missionary "begin- nings" been made? 20. What do these mission, stations need? 21. How large is the Aymara Indian field? How many In- dians ? 22. How large is the La Paz Indian field? How many Indians? 23. How much of the Bible has been translated into these na- tive Indian dialects? 24. Name the denominations and societies doing work in South America among the Indians. 25. Name one of the first martryrs to the Indians. What tribe did he labor with? Tell of his death. 26. To what tribe of Indians was Rev. Charles Sadlier a mis- sionary? , 27. Where are the Mapuche Indians? What about the mis- sionary work in this tribe? 28. What did the Panama Congress on Christian Work in 1916 say about Indian missions? 29. Where are the Quechua Indians? Tell something about 30. Where are the Macoa Indians? 31. Where are the Matilone Indians? 32. Where are the Chaco and the Lenguas Indians? Wliat missionary labored among therh for twenty years as a 48 The Unreached Indian pioneer missionary sent out by the Souths American Missionary Society? 33. What are the names of the missionaries in South America representing the Church of the Nazarene? Where are they working? Tell something about their work. 34. How does South America impress you as a missionary field? CUBA 'Tis the island of the orange, of the yucca and the palm, Where the white-armed, laughing beaches lave in coves of foam- edged calm, And the sky flamingo rises like a winged oriflamme. 'Tis the home of endless summer, by cool trade winds overblown; 'Tis the Eden of the ocean lying lovely and alone, But trailed over by the serpent, and with sin and ruin sown. 'Tis the island of the mango, the banana and the cane; 'Tis the land of beauty blighted by the spoiler's cruel reign; 'Tis the haunt of vultures flocking to the devastated plain. 'Tis the isle of birds and blossoms, sea-girt realm of bloom and song; Land of yet unconquered freemen who have striven and suffered long ; Land awaiting its redemption from four centuries of wrong! — John Townsend Trowbridge. IV SAN BLAS INDIANS OF PANAMA The San Bias Indians of Panama have always been con- sidered an unconquered band of ferocious cannibals. In- deed, they are so regarded even today. Yet we can tell of one missionary, a young lady called to the Indians, whom these cannibal Indians never attempted to eat. Miss Anna Coope, the Sky Pilot to the San Bias Indians since 1910, has been working among them. A short narrative of her call and her work as written by herself and published in the book entitled, "The Living Christ for Latin America," by J. H. McLean, appears as follows: I was born in England in 1864. At an early age I received from God, I believe, the call to go to the Indians. I lived with that ideal before me for years. I left England for the United States of America in 1884; was always interested in mission work, at home and abroad. Not until 1897 did I leave for my first foreign mission field, i. e., the British West Indies. I spent several years there in the different ^islands. In 1910 I came to the Isthmus and heard from the lips of a Methodist minister of the gospel that an Indian chief had visited his house and asked for a lady teacher. His wife said that the plea was so touching that if she had not had a small family to attend to she would have gone herself. I at once prepared to find out how to get there, and obtained a passage on a small gasoline launch. The Roman Catholic priests had built two houses on two of the islands that I had of necessity to pass. On board the launch was one of the priest's assistants, and he was much enraged when he learned that I was going to teach the Bible in one of the islands tliat they had not entered, and on arriving at his destination he 49 50 The Unreached Indian sent two Indians, each armed with a rifle, to go on the launch and warn the people not to let me in. When the launch arrived at the island called Mona, the Indians quickly got ashore and calling up all the inhabitants told them what the priest had said. In the meantime I met the man who had made the plea for a lady teacher, and found out he was not the chief, having been rejected because he wanted an English school. However, he greeted me kindly and introduced me to the chief, a very fine man indeed (now one of my best friends). As we stood talking together, the chief and I, we were suddenly interrupted by the request to come, and on entering a large native hut, found it filled with people eager to see and hear the paleface. There was perfect stillness while I spoke to the ex-chief. He then interpreted for me, but in a few seconds there was a .great hubbub, the two Indians with the rifles jumping to their feet and crying "Polear" — every voice took up the yell. I could not describe it. After they quieted a little the ex-chief said the priest had said, "I was a bad woman. I had no religion — they must not let me stay." There was a division. Some wanted me to stay, but on account of these two men who were terribly excited, they had to decide at once. So the ex-chief said, "Miss Coope, I am very sorry, but I think you had better go at once. I fear they will shoot you." But be- fore we could say another word, one of the two men suddenly grabbed me by the right wrist and pulled me roughly from my seat. And of course I had to go then. They led me to the canoe, thence to the launch at the point of the rifle, and bade me "nyah" —go. On my voyage back to Colon, as we passed the island where the priest or priests lived, the leader came on board and told me I was not to come to these parts and teach them the Christian religion. I said I had come to teach them God's Word, the Bible. They were deceiving the people and teaching the doctrine of men instead of the Word of God. He acted very restless, but this was my opportunity to give him the gospel light, and I told him that if he would read the Bible, believe and obey it, he could be saved by faith in Jesus only, and not through any creed or church; that instead of helping the people, he was deceiving them; that he had done his best to get me from those parts, but that I believed God would let me come back again, and that I would be in some day, teaching the Bible, and he would be out. Praise God, it has San Blas Indians OF Panama 51 come to pass! and for three years those Indians have had the Word of God taught to them. Eighteen months after that, I was in and he was out. I re- mained in Colon for a while, got acquainted with some of the Indians working in Colon, and through them I learned of Chief Charles J. Robinson who could read, write, and speak English well. I therefore met him, and he quickly offered me admittance to his island. He sent three men to bring me up in a small canoe, but many of the seamen persuaded them nqt to take me in so small a canoe for over one hundred miles. So I waited two weeks more, and went by the first outgoing schooner. The Indians received me kindly, and while there I was a curiosity — the first white lady who had come to stay on their inland, live with them, and teach them. I can tell you it was a nine days' wonder. I felt at home with them. I landed in Rio Diablo. That is the name the Panamanians have given that river and the village on, an island near the river. The islands are named by groups, according to some Indian idea. So that Rio Diablo is called "Nargana," meaning ''a place of bamboos."' I arrived there on Friday, February 28, 1913, and began school next day. For three months I taught three times a day, seven days in the week. So eager were they that I was not expected to eat. They kept me busy day and night. I lived in a native hut for seven months. Now I am living in the very house the priests built, assisted by the Indians. I have a large school of one hundred and seven enrolled, forty girls included. At first the old women objected to the girls' coming, but after many meetings and talks by the chief they finally yielded, and now the girls are striving to gain over the boys. Many of the chiefs from other islands and the mountains visit our school, some bringing their sons to get an English education. Before I left Colon, in 1913, I called on President Porras. He advised me not to go to the Indians, as they were so bad; he was afraid they would kill me. I told him I was not afraid. I believed God wanted me to go to give them the Word of God and to teach them of Jesus, who saves to the uttermost. He said it was very dangerous, and that he would be afraid to risk his neck. But listen! he has risked his neck, for in 1915 he visited all the islands, surprising me very much one day by knocking at my door, and was glad to see me and to hear of the progress of the school. 52 The Unreached Indian When I landed in Nargana there were ten saloon*. Now there is not one. The streets were so narrow we had to walk single file with bowed heads. Now we can walk erect and twelve abreast. The chief and one of his men have accepted Jesus as their Savior, and assist me greatly in spreading the gospel by word of mouth, as they visit the different islands and the mountain regions. The girls marry very young, about thirteen or fourteen. I have twelve married girls in my school. The Bible, or New Testament at first, is used to learn English. The ex-chief died lately, but before he died he often sent word to me that he was sorry that they had not let me stay on the island of Mona when I first came there, the chief saying the same. The ex-chief visited me once only, and saw the progress of the school, and expressed his sorrow and regret that they had lost the opportunities that this people were receiving. Over a year ago a lady came to my assistance. She is a member of the same church. We opened up a school on the next island, not a quarter of a mile from my first station. She has forty pupils, and the Word or God is being preached there. Thus we occupy the two houses built by the priests, and they are Bible schools. The agreement was, if they left the houses, the Indians could possess them in pay for their labour and logs contributed. Pray for the Indians so near our American territory, that for ages have not had the gospel until lately. QUESTIONS 1. Where are the San Bias Indians? 2. Who is the missionary among them? 3. Tell something about her conversion and her call to the Indians. 4. Tell about her trip to the Indians. 5. Her obstacles to overcome on this trip. 6. Tell about her work among these Indians. 7. What is this missionary sometimes called? 8. What does she request of you? 9. How does this narrative of her conversion, call, and work impress you? V PRAYER AND MISSIONS This volume would not be complete if I did not write personally this entire chapter on prayer and missions. I promised the Lord if He made it possible for me to write this book and get it published I would write a chapter on prayer and missions. If I were to go into rebellion against the truth and commit other sins (and of course any one sin would be sufficient to cause me to lose my soul), all through the dark ages of eternity I would remember God hears and answers prayer. Many things are real in this world. The sun always shines visibly on clear days, water runs down a grade, any human being, healthy and in his normal condition, will daily hunger for food, and another thing I know : God has saved my soul, and I am saved now. Amen. I also know that since I believed He has touched my heart again and sanctifies me and gives me a pure heart. Amen again. Well, since these epochs of answered prayer have taken place in my life, He has burdened my soul for lost men scat- tered abroad everywhere from ocean to ocean, and across the seas to the darkest spots on the earth. Now all my life has not been a bed of roses and I sup- pose no man who walks holy with God has an easy and un- tried life on this earth. For temptations, tribulations, and the fiery trials will come. The devil will hunt for the weak- est spot in one's makeup, and then he will begin his depre- dations. Some years ago I was living in Cincinnati, Ohio, and I became penniless and in dire need of money. There was no friend on earth that I knew of at that time who 53 54 The Unreached Indian would render immediate help. But God heard my cry and met my need. I shall never forget that answer to my prayer, for it was very real to me. At another time, in Indianapolis, Indiana, I had a similar experience which was very real to me, and because of which I shall always remember God lives and answers prayer. At a later time, not many months ago, the Lord answered prayer in reversing commercial banking rules and regulations for nearly one week to help me out of a financial deal in keeping a check from going to protest. This was surely a victory, and showed me plainly God an- swers prayer. At sundry other times I have put Him to the test, and He has always been faithful. "If ye abide in me^ and my words abide in you, ye shall ask what ye will, and it shall be done unto you." It is wonderful what God will give the man who, with a pure heart and pure motive, with the above promise, will go to Him and ask Him for it. The church or individual has yet to see the height and depth, length and breadth, of what God will pour out to the man who will thus pray, and thus pray again. We want holy Nazarenes scattered abroad to pray for twenty-five young men and women filled with the Holy Ghost to respond to the call to take the gospel to the Indians, and then pray again that His people will give us money to send them out to work in the great harvest field — ^the American Continent — which has seventeen million of our red brothers waiting for the gospel of full salvation. Do you have a burden? Can you pray ? Then pray again, and then again, and keep on pray- ing. Do I meet you praying for my Indians ? We shall win if you will pray. Now, I have said something about my experience in my prayer life. I have told you this because I know it so well. Every missionary on the battle field has learned the secret of prayer for his or her help, supplies, and guidance by the Father who is always ready to bestow on His children the Prayer AND Missions 55 gifts of grace. The missionary who can not pull fire out of heaven in praying, I suppose is not worth three black beans. The devil gains a great victory when he can keep you from praying. Remember when you keep on praying you have got the devil beat forty times. Our Lord outwitted him in praying. Souls are saved by your praying. Missionaries are sent through prayer. They win battles by praying. If the Indians are reached at all they will be reached by your — or someone's — ^praying. If they are lost, it will be be- cause you forgot to pray. Praying is the most important thing a Christian can do. It is worth more than building a city or buying a ranch or winning a million dollars. How many are taking a night off to go to the mountains to pray ? Jesus did. Would you rather pray than eat a meal? Do you covet time for prayer ? Are you a monomaniac in pray- ing ? Have you ever prayed a whole night ? Have you ever prayed five minutes for the Indians ? Do you know the In- dians are one of the five races of mankind and are the most neglected of all the great races of mankind, and that you have thought and prayed the least for them? Do you love them and are you willing to pray now for them ? They need your prayers. Indians all believe they will go to their "Happy Hunting Grounds" when they die, yet few of them know anything about heaven. The opened doors of the world are direct answers to the prayers of God's people. We have no trouble to find an open door to reach the In- dians, for they are scattered from the North Pole to the South Pole on our very shores. Even today the missionary character of the Bible is little known. We might add that the prayer life Jesus taught us is very little heeded and put into practice by many of His followers. If we were to ask you if you prayed for the salvation of the lost as often and as regularly as you eat your meals, how many could say that you do? Have you ever asked the 56 The Unreached Indian Lord to increase your appetite for prayer ? Some years ago our young people in Philadelphia organized a "midnight prayer band," and we prayed and prayed, again and again, until we pulled fire out of heaven. These meetings were held on Saturday nights, the night of the week Charlie Stalker says the devil damns more souls than any other night. These meetings kept our young people well blessed and were great seasons of victory. Revivals usually followed on Sundays, and God's work prospered. There came a time when we stopped praying and let down. The other part of the story is too sad to relate here. The church today has little time to pray and little burden for a lost world. The average church has gone mad on finances and winning the world on a social program. When they think of the heathen, they plan to send "educators" to them rather than Holy Ghost firebrand missionaries who can win battles on their knees. Men, listen to me, we need to pray and then pray some more. The greatest need of the hour is men who can pray, not only say words, but who really know how to pray, and who do pray, and love to pray. Do I meet you praying for my Indians? Pr,obably nine out of ten do not know cor- rectly how to address the Father, as Jesus taught us, in pray- ing. Many will use nine-tenths of the time they pray pray- ing about themselves and one-tenth of the time for others. If the Lord has really saved us it would seem to me we should take nine-tenths of our time in praying for others who do not know God at all. Shall the American Indian, the first American, be the last one to receive the gospel? Shall red brothers to the south of us be left to die in dark- ness and sin ? or shall we go to their rescue ? We heard one time of an Indian who saved two white men : Rev. Peter Jones, a chief of the Chippewa Indians, while abroad, stated the following case: "In coming to this con- try I passed through a white settlement on my way to New Prayer and Missions 57 "York. The people were very bad and wicked. I heard two men swearing. I went up to one and put 'The swearer's prayer' into his hands. A few months afterward I heard that these men had been converted and turned to God." This shows God works through the heart of an Indian to reach the unsaved. I shall close this chapter by again ask- ing you, Do I meet you praying for my Indians ? QUESTIONS 1. Have you ever been burdened to pray for the heathen? 2. Tell some experience you have had in answer to prayer. 3. Relate the author's experience of answered prayer. 4. What special burden has the Lord laid upon his heart? 5. What does he ask you to pray for? 6. What does he say about missionaries who can not pull fire out of heaven? 7. How do missionaries win battles? 8. How can you beat the devil forty times? 9. How are souls saved? 10. When are they lost? 11. If the Indians are reached with the gospel what must you do? 12. What is the most important thing for a Christian to do? 13. What questions are asked you in this chapter? 14. Do the Indians have an open door for the missionary? 15. What is said about a Midnight Prayer Band? 16. What is said about the average church ? 17. What is the great need? 18. How do some people pray? 19. How did an Indian save two white men? 20. Does God work through) all hearts that are pure and holy? 21. What do you read in this chapter that impresses you most? There was a man, and some did count him mad; The more he gave away, the more he had. — John Bunyan. VI THE INDIAN HEAD PENNY FUND Thousands of Nazarenes, who are among God's choicest people on earth ("For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth"), have already heard of this fund organized for the gathering of Indian-head pennies for the evangelizing of the Indians scattered over the North American Continent, or to be more exact, in Latin America. We have a great unevan- gelized Indian field assigned to the Church of the Nazarene, viz., the Peten Department of Guatemala. (See page 28.) Several years ago the author of this volume, while fasting and praying, received a conviction that Indian-head pennies should be saved, and he has never been able to get away from that conviction, and several times a year he has sent in to missionary headquarters for this purpose. Already many of our churches, missionary societies, and thousands of individuals from coast to coast, have caught the vision and are gathering these pennies and sending them in. The three eastern districts will send in to our missionary head- quarters from April 1, 1919, to April 1, 1920, the equivalent of nearly a half a million Indian-head pennies. Indiana Dis- trict has been active, and Southern California District has sent in an avalanche of these brown coins with Indian heads. The Indian-head penny is getting scarce, and the chase be- comes very interesting as one hunts them down. We might suggest if you cannot locate Indian-head pennies you look for Indian-head nickels or Indian-head five dollar bills, as 58 The Indian Head Penny Fund 59 they will be accepted and count so much more. Brother Gay, a member of the General Board of Foreign Missions, said recently, "We ought to do more than save Indian-head pennies to get the gospel to the Indians." Yes, we want, by the grace of the Lord, to send in one million Indian-head pennies in 1920, and an avalanche of Indian-head nickels and Indian-head five dollar bills. In this program the whole Nazarene family of forty thousand can take a part. We want not only your money for this work, but we want you to pray the Lord of the harvest to give us twenty-five Holy Ghost missionaries to the Indians in the next four years. Do I meet you praying for my Indians ? Surely, dear broth- er or sister, we shall meet these Indians at the judgment, and we shall have to answer this appeal to you for Indian- head pennies. Have you ever prayed about it? Pray now. Yes, now. QUESTIONS 1. What is the Indian-Head Penny Fund? Who organized it and how? What purpose? 2. Where has the Church of the Nazarene a great un- evangelized Indian field? 3. How many Indians in this field? 4. What districts have already gathered thousands of Indian- head pennies? 5. What other denominations of money have Indian photo- graphs on that may be gathered for this fund? 6. Who is asked to join this fund? 6. What else are we asked to pray for? 8. Have you been praying for the Indians and this fund and for missionaries to the Indians? 9. Will you commence to save for this fund? 10. Has the Lord ever spoken to you about this work? 11. What does each one of the class think about The Indian- Head Penny Fund? 12. How many have coin banks for the saving of pennies? VII IN SEARCH OF THE TRUTH In the autumn of 1832 a deputation of four Indians reached St. Louis, inquiring for General Clark, then Super- intendent of Indian Affairs in the Northwest. Some accounts call them Flatheads; some Nez Perces; two of them were old men and two of them were young. They came to find "The White Man's Book from Heaven," for which their people had waited what seemed a long time. They had not forgotten that this Book was to tell them how to live in this world so as to be pleasing to the Great Spirit, and so as to reach the Happy Hunting Grounds hereafter. They desired to take back with them this wonderful book, and some one to teach them the right way of life and worship. General Clark told them that what they had heard was true. He en- deavored to set forth to them the contents of the Bible as best he could. He showed them the wonders of the city; gave them rides in vehicles on wheels, to their wonder and delight; he took them to parties, to theatres, and to places of worship, Romish places. Two of the men sickened and died. When springtime came the others prepared to return. It is said that General Clark gave them a farewell banquet. As it was being enjoyed, one of the messengers tried to voice the disappointment they both felt in not securing the help for which they came. A clerk in General Clark's office took down the speech as it was interpreted to General Clark. It was as follows: 60 In Search of the Truth 61 The Red Man's Appeal for the Book I came to you over a trail of many moons from the setting sun. You were the friend of my fathers, who have all gone the long way. I came with one eye partly opened for more light for my people who sit in darkness. I go back with both eyes closed. How can I go back blind to my blind people? I made my way to you with strong arms, through many enemies and strange lands, that I might carry back much to them. I go back with both arms broken and empty. The two fathers who came with me, the braves of many winters and wars, we leave asleep here by your great water. They were tired in many moons and their moccasins wore out. My people sent me to get the white man's Book from heaven. You took me where you allow your women to dance, as we do not ours, and the Book was not there. You showed me the images of good spirits, and pictures of the good land beyond, but the Book was not among them. 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 by our young braves. One by one they will rise up and go out in silence. My people will die in darkness, and they will go on the long path to the other hunting grounds. No white man will go with them, and no white man's Book, to make the way plain. I have no more \A ords. "Publish It to the World !" George Catlin, traveler and artist, the famous painter of Indian portraits, came west in that spring of 1833, to push his purpose of preserving to the world the American Indians by means of his art. He joined the annual traders' caravan, in which these two men were returning. He made their acquaintance, and painted their portraits, which are yet preserved in the Smithsonian Institution, Washington, D. C. But Mr. Catlin did not learn the object of their mission to St. Louis until he returned to Pittsburgh the next fall. He doubted the report, and so wrote to his friend, General Clark, who replied : "The story is true ; that was the only object of their visit." Then Catlin said : "Publish it to the world !" 62 The Unreached Indian questions 1. Who is mentioned in this chapter as going in search of the Truth? 2. When and where did they go? 3. What did they go after? 4. What had they heard about this Book? 5. How far did they go? 6. What did they want of the Book? 7. What did General Clark tell them about the Book? 8. What did General Clark show the Indians? 9. Were the Indians satisfied? 10. What happened to some of the Indians? 11. Relate the red man's speech. 12. Is not this the way we have treated a good many of our red brothers who have been among us for three hun- dred years? 13. What is said about George Catlin? 14. What did Catlin say? 15. What do you learn from this? PART TWO American Indians North of the Rio Grande The First Americans As wards of the Government, 360,000 American Indians wonder at the justice of the white man, who toolc away their lands, plied them with flre-water, killed them off with his dread diseases', and finally shut them up on reservations and told them to be good. They should be given citizenship and the opportunities which the nation boasts are for all who live beneath the Stars and Stripes. Christian missions to the Indians' have been more pic- turesque in oratory than practical in service. Greater opportunities for education, women to teach the women, and churches with preachers who can talk Indian, would work wonders in a generation. Shall the First American be the Last One to Receive the Gospel? Better is' a neighbor that Is near than a. brother far off. Proverbs 27:10. You know our practice: If a white man, in traveling through our country, enters one of our cabins, we warm him if he is cold, we give him meat and drink that he may allay his hunger and thirst, and spread soft furs for him to rest and sleep on. We demand nothing in return. But if I go into a white man's house and ask for victualg and drink, they say, "Where is' your money?" And if I have none they say, "Get out, you Indian dog!" You see, they have not yet learned the little good things our mothers taught us when we were children. — Chief Canestoga, of the Onondagas. VIII NORTH AMERICAN INDIANS The Christian church has never found it an easy task to convince the red man that the white man, who has driven him from his ancestral home, despoiled him of all his best land and destroyed his game, has a religion which is so superior to his own that it is worth his serious considera- tion. The white man will always be at a serious disad- vantage as a missionary to the red man because of this unfortunate past. It is curious that we know so little about the American Indian. A glance at any map of the United States will show that half our states and more than half our lakes and rivers still bear the musical names the red men gave them. The Indian has become a heroic figure in our national mythology, but the part he plays in American life today, and the difficulties he has had to struggle against, are rarely real- ized. It is interesting to learn that of the 330,000 Indians in the United States about 75,000 possess full rights of citi- zenship ; more than 100,000 speak English, and 161,000 wear the white man's clothing. "Many Americans have derived their only personal knowledge of Indians from the circus tent and sawdust arena." The term as here employed re- lates not to the entire seventeen million of aborigines dwell- ing between Point Barrow, Alaska, and Cape Horn, but only that portion to be found within the limits of the United States, Alaska, and the Dominion of Canada, numbering in all, probably, not much more than 500,000. Of these, Alaska contains about 35,000, the various states and territories of 65 66 The Unreached Indian the Union 350,000, and the British possessions 125,000."— "A Hundred Years of Missions," by D. L. Leonard, D.D., pp. 394-407. Indians are in every state of the Union, from 119,108 in Oklahoma down to but five in Delaware. During the seventeenth and eighteentii centuries we found a John Elliot, the Mayhews, David Brainerd, and the Moravians making efforts to reach them with the gos- pel. After the Revolution, from the co-operation of vari- ous causes, work for the evangelization of the red men almost entirely ceased. (See map showing Indian reserva- tions in the United States, published by the Department of the Interior, Washington, D. C.) UUoa has said, "See one Indian and you have seen all," a remark neither witty nor wise, for it is not true. These 500,000 Indians are not all alike in their heathen religion, their language, their manner of dress, or their habitations. Some worship the sun, others idols, wooden dolls, mescal beans, turkey feathers, etc. They speak many different languages and many different dialects. Some live in adobe houses, in mounds, stone houses, wigwams, and others in grass huts. Many of the 350,000 Indians in the United States live on reservations. For a century and a half they have been held as wards of the government, deprived of citizens' rights — their status quo not defined — with a federal agent ruling their destiny. For three centuries we have driven them from one reserva- tion to another, a smaller and inferior one each time, taken possession of their wealth, and issued them rations and an- nuities. The reservation system is wholly wrong. It was designed and adopted when the Indian was a "hostile" and must be herded and guarded lest he break away and com- mit depredations against his white neighbors. Conditions which made this system necessary passed away a quarter of a century ago, yet the system remains. Indians are not North American Indians 67 supposed to go off the reservation without the consent of government officials. There are certain well-defined dis- tricts within one reservation and the Indians are not sup- posed to go from one district to another of this homo- geneous tribe without such consent. Who is the American Indian? What is his political status? We might at once admit we do not know, and we might ask who does know? The poor Indian, i. e., the na- tive red man of the United States as we know him, does not know himself whether he is an alien or an American, his status quo is not defined in this country. In Canada it is different. His social, political, and national standing is well defined. Neither does the Indian in this country know where his home is, or what are his political or civil rights or privileges under the laws of our land. Add to these the additional fact that he is fed and clothed with government rations and annuities, held for a century and a quarter as a ward of the government, and his destiny ruled by a federal agent. In Oklahoma the Indians are citizens; in New York they are not. Allottees in Nebraska are citizens, in Wyoming non-citizens. In the state of Wisconsin citizen Indians are wards of the nation; in Maine, of the state. In New York, Indians are wards both of the state and of the nation. In all cases a federal agent rules their destiny. In short, the inevitable result of the present system, whether so designed or not, is to limit the initiative and self- development of the Indian rather than to encourage it. While millions of immigrants come to settle with us and share in our Christian privileges, liberties, and citizenship, buy and own homes, the Indians have nothing like an equal chance. Thousands of orphans in Oklahoma are annually robbed and cheated out of their inheritance. A national conspiracy seems to exist, from Oklahoma to Washington, to wrong 68 The Unreached Indian the Indian. They are not treated on an equality with the Negro, the Filipino, or the Cuban. Lincoln said, "If I live, this accursed system of robbery and shame in our treat- ment of the Indians shall be reformed." Wendell Philips said, "The Indian race is one with which the people of the United States have most dread to meet at the judgment bar of almighty God." The full story is too horrible to be printed, and we could not circulate it through the United States mails. The records show that 20 per cent of the Indians in the United States are Protestant adherents, 20 per cent are Roman Catholic adherents, and 60 per cent are unevangel- ized. Over 47,000 Indians in eighteen states are at the present time without any religious oversight or Christian instruc- tion. Primarily the Indians are worshipers of the sun, and practically all are heathen pure and simple in their native religion. All Indian dances are heathen festivals, whether it is a ghost dance, buffalo dance, snake dance, or dog feast. The Indians are governed by the rankest of super- stitions and heathenism until they accept the gospel of Christ. As the Indians of our country are still, to a very consid- erable number, in a rather primitive state without a written or printed language and unfamiliar with English, evangel- ization and individual effort in their behalf are urgent. Our eyes are directed now to the millions of the native stocks in densest paganism in Mexico, Central and South America, to whom our Indian converts to the Christian faith in the United States should become missionaries in the course of years. Nine thousand of these red men entered the service of North American Indians 69 our country in the greatest world war ever known, fighting for the cause of democracy. Three-fourths of the red men who have served in our army and navy have been volunteers. Two of the majors of the army and every ranlc below this grade and every line of activity of privates have represented the Indians among the nine thousand estimated to be in the service. This is a strik- ing and unmistakable sign of the transformation of old Indian hostility and aloofness and isolation from national affairs, and an evidence that patriotism has been intense and the response to the call of the country has been spon- taneous from this younger generation of the red men. The close of the war will see the status and conditions of the Indians greatly improved, we may confidently be- lieve. A grateful government and people will not now with- hold from them their rights as free men under the consti- tution. The experience, military drill, and discipline, the travel and association with other men on terms of equality, will be invaluable to them. Their outlook will be enlarged, their understanding of their white brothers will be made more just and appreciative, their knowledge of history and the world vastly broadened. The United States government maintains a "Bureau of Indian Affairs," under the Department of the Interior, with two hundred and sixty persons employed in the office. Hon. Cato Sells, Commissioner of Indian Affairs, giving but partial returns, states in his report of 1918 that there are reported to him 594 churches of Indians, 405 Protestant and 222 Catholic missionaries working among them, and 43,346 Protestant and 57,898 Catholic church-going Indians. The following Protestant denominations maintain mis- sions among the Indians : The Baptists of both the North and the South, the Christian Church, the Congregationalists, 70 The Unreached Indian the Evangelical Association, the Friends, the German Evan- gelical Association, the Lutherans, the Mennonites, the Methodists of both the North and the South, the Moravians, the Presbyterians of both the North and the South, the United Presbyterians, the Reformed Presbyterians, the Episcopalians, the German Reformed churches. In all there are twenty-six different boards, representing twenty-one different Protestant denominations, working for the In- dians. In addition there are several important branches of the Young Men's Christian Association and of the Young Women's Christian Association, a few independent mis- sions, and the Roman Catholics. The Indian Rights Asso- ciation, the National Indian Association, the Society for the Propagation of the Gospel Among the Indians (some- times called the John Eliot Fund) , and the Society of Amer- ican Indians, are helpful organizations. Of the 336,000 Indians in the United States (exclusive of Alaska), the Home Missions Council Committee on In- dian Missions estimates that 47,569 are entirely neglected and provided with no facilities for Christian education or any opportunity to hear the gospel. Of these, 4,500 are in Arizona; 6,250 in California; 526 in Colorado; 500 in Idaho; 1,138 in Kansas; 2,000 in Michigan; 2,500 in Mon- tana; 2,600 in Nevada; 4,500 in New Mexico; 300 in North Carolina; 800 in North Dakota; 1,000 in South Da- kota ; 6,800 in Oklahoma ; 800 in Oregon ; 700 in Texas ; 1,600 in Utah ; 2,200 in Washington, and 2,800 in Wisconsin. In addition to these there are 100,000 Indians unclaimed as adherents to anv Christian church or mission. The latest development in Indian affairs is the passage in January, 1920, through the House of Representatives, of the Carter Indian Citizenship Bill. This will give citizen- ship to all of the 9,000 Indians who served in the recent North American Indians 7 1 war against the German Imperial Government. Each one who has received or shall hereafter receive an honorable discharge, if not a citizen, and if he so desire, shall, on proof of such discharge and after proper identification and examination, be granted United States citizenship. Just now there is need for legislation prohibiting the manufacture and sale of peyote, vi^hich is working great harm, both physical and spiritual, to large numbers of our Indians. At this writing there is a move on foot to consider and determine what legislation is necessary to prohibit the use of peyote and its derivatives and the method to be pursued in securing such legislation. It is said that nearly 50 per cent of the money appropriated for Indian evangelization is used to counteract and destroy the use of this mescal red bean, or the button produced from the cactus. The peyote is the dried flower of a certain kind of cac- tus. When eaten it has a profound narcotic influence upon its victims. It induces various hallucinations and, in pro- portion as used, has a permanent stultifying influence and causes other baneful physical and moral effects. Our best scientists have thus far been unable to find any really bene- ficial use whatever for it. The religious feature of its use is more subtle than any other Indian religious error be- cause, when it enters a tribe where Christianity has taken hold, the peyote priests erect their altars, use the Bible, and profess to pray to Jesus. They claim that the peyote is the Indian way of finding and coming into cormriunion with Jesus. They also claim medicinal qualities for the peyote when the religious claims will not attract. Many an Indian has taken peyote as a medicine, only to find himself addicted to the drug and committed to the religion before he real- ized it. 72 The Unreached Indian The large map which is folded in at the back of this book is prepared by Dr. T. C. Moffett to show the distribution of Protestant miissionary agencies among the American Indians. It is necessarily incomplete. In states like South Dakota and Oklahoma, only principal mission centers are designated. Some neglected fields are not shown, nor are the locations of all the Indians, some of whom are to be found mingled with the white population in every state. This map is used by permission of the author and of the Missionary Review of the World Publishing Company. When we began the modern foreign missionary propa- ganda, entirely heedless of these few thousand Indians in our very midst, we jumped over their heads and attacked a billion heathen ten thousand miles away. Not that we should have neglected foreign missions, but I am thinking that some time our Lord will say to us again, "This (foreign work) ye ought to have done, but not tO' have left the other (Indian work) undone." This is a brutal neglect that we shall have to answer for at the judgment. The first work among the American Indians was done by the first Amer- ican Baptist, Roger Williams, who was the pioneer evan- gelical missionary to the Indians of North America. No society sent him ; he was sent of God. This was thirteen years before John Eliot, styled "The Apostle to the In- dians," began his work. Subsequently, in all the region round about Providence, Williams preached, as he tells us, "to great numbers, to their great delight and great convic- tions." He acquired their language and published "A Key" to it, together with much other valuable matter that made the book a standard work on the subject. He died in 1683. It does not appear that any organization continued his work, which was of his own initiative. Before leaving North American Indians 73 England he had advocated the colonization of the new world for the purpose of "the propagation of the gospel to the Indians." He was the first man to give the message of truth to these original Americans. "God was pleased to give me a painful, patient spirit, to lodge with them in' their filthy, smoky holes, even while I lived at Plymouth and Salem, to gain their tongue." The first church was organized by the Baptists among the Tuscarora, in western New York, in 1809. At present the work of the Baptists is carried on among the Apache, the Arapahoe, the Caddo, the Cheyenne, the Comanche, the Kiowa, the Osage, the Wichita, and the Sac and Fox, all in Oklahoma ; among the Hopi and the Navajo in New Mexico and Arizona ; among the Crow in Montana ; among the Piute in Nevada, and among the Mono in California. Their present missionary staff consists of twenty-six men and women. They have twenty Baptist churches among the Indians, with 1,400 members, which are furnished with missionaries and pastors by the missionary societies. There are, in addition, many independent churches, especially in Oklahoma, with a membership of about 5,000 among the Five CiviHzed Tribes. Their most prominent missions are those among the Kiowa in Oklahoma, and among the Crow at Lodge Grass, Montana. The American Baptist Home Mission Society and the Woman's American Baptist Home Mission Society have Indian Baptist churches with 5,000 members among the Five Civilized Tribes of Oklahoma. They have active work among the so-called Blanket Indians in the United States. Conspicuous for heroic endurance and achievements was Rev. Isaac McCoy, who for twenty-nine years, until his death in 1846, gave himself unstintingly to his task. 74 The Unreached Indian Rev. Evan Jones was an apostle to the Cherokees for about forty years, until 1862. Rev. H. F. Buckner for many years was a man of mark among the Creeks. No man liv- ing is worthy of more honor for his devotion to the in- terests of the red men than Rev. J. S. Murrow, D.D., of Indian Territory, who for forty-three years has traversed the Territory, and is known and held in filial regard by al- most every tribe there. Many of the chiefs and leading men have been con- verted and become preachers of the gospel. Among the Delawares, who once were the head of the powerful Algon- quin tribe, was Chief Charles Journey Cake, who for about sixty years, until his death a few years ago, was a preacher of the gospel. An indication of his influence among his people appears in the fact that he visited Washington, D. C, twenty-four times in their interests. Chief John Jumper, of the Seminoles, was also a man of great ability, and a preacher for about thirty years. Moses Keokuk, a Sac and Fox chief, journeyed about 150 miles to receive scriptural baptism, and was a tower of strength among' his people. In recent years Chief Lone Wolf, and chiefs of several other tribes, have become devoted followers of Christ. In many ways we are "debtors" to these "barbarians." Their claim upon us for the gospel is paramount. The mass of them are still heathen. They are at our doors; our neighbors; a people stripped and peeled of their former possessions; smarting under wrongs perpetrated by the whites ; trembling as they look into the future ; craving the sympathy and the help of those who have the light of life and the love of Christ in their hearts. More liberal should be our offerings, more vigorous our efforts to Christianize and uplift three hundred thousarld benighted souls among us. It is stated on pages 299 and 302 of Methodism and the North American Indians 75 Republic, a publication of the Board of Home Missions and Church Extension of the Methodist Episcopal Church, edited by Mr. Ward Piatt, that "Our church began work among the 250,000 Indians in 1814. We now minister to them in thirty-five Indian missions, in which we reach about 12,700 Indians. We have a membership of about 2,000. The value of church property is $47,425. We ap- propriated last year for this work $10,324. . . . Under General Grant's peace policy the Blackfeet Reservation in Northern Montana, extending fifty miles along the interna- tional boundary between Canada and the United States, and sixty miles south, where dwell the Piegan Indians, was as- signed to our church." We give a complete list of Indian projects in the Five Year Centenary Program as compiled by this Board, March 18, 1920, and given us for publication : Location of Indian Work Five- Year Centenary Program Conference District Project Central New York Syracuse East Indian Mission Genesee Buffalo Iroquois Indian Work " Rochester Tonawanda Indian Work Northern New York Ontario Onondaga Indian Work St. Lawrence St. Regis Indian Work Detroit Bay City District (Indian Circuit) " Houghton Zeba Indian Work Michigan Grand Rapids Leaton & Rosebush Indian Work " Grand Traverse District Indian Circuit " Kalamazoo Bradley Indian Mission Northern Minnesota Duluth District Indian Mission " " " Net Lake & Sawyer Indian Mission '• " Fergus Falls District Indian Mission I' " " " Duane Circuit (Indians) Wisconsin Appleton Oneida Indian Mission North Montana Milk River Epworth Piegan Indian Mis- 76 The Unreached Indian Columbia River Oregon Puget Sound California Walla Walla Wenatchee Eugene Klamath Bellingham Napa Nevada Total number of projects 29 White Swan Indian Mission Yakima Indian Reser- vation Colville Indian Reservation Nespelen Siletz Indian Mission Klamath Indian Mission Beatty & Framax Indian Mission Noosack Indian Mission California Indian Mission Round Valley Indian Mis- sion Smith River Indian Mission Upper Lake Indian Mission Schurz Indian Mission Lovelock & Yerington In- dian Mission These projects are all asking for Indian missionaries to work among them. We copy from another of this church's recent publica- tions : What a day it wrill be when the people from whom this great land was taken come into their own. And how different will be their estate from their fathers'. Already the Methodist Epis- pal Church, in common with other denominations, is at work on the task of bringing that day to pass. What if the church should suddenly awake to the possibility of hastening somewhat in this respect, and take on its full share of the most fruitful venture? The tribes which at present receive the ministry of the Christian church through Methodist Episcopal agencies are the Oneida, Onondaga, Ottawa, Saint Regis, Seneca, Mohawk, Chippewa, Black- feet, Klamath, Lake Modoc, Nooksak, Paiute, Pomo, Potawatami, Siletz, Shoshoni, Washo, Yukaia, and Yuma. In several of these tribes the work is done by the Woman's Home Missionary So- ciety. Methodism has been asked by the Home Missions Council also to assume responsibility for the giving of the gospel to some 15,000 Indians scattered in small tribes in California. While it is encouraging to read the list of tribes just given, in general it must be said that the Methodist Episcopal Church has not yet North American Indians 77 assumed its fair share of the task of supplanting the heritage of the wigwam with the Christian home. ... The government has provided permanent grounds for the enlargement of our work. We have won some trophies for the Master, but the greater harvest is to come. The Woman's Board of Home Missions of the Presby- terian Church in the United States of America is active in doing work among the Indians. This church has missions among fifty-seven tribal divisions in twenty states. They have a training school among the 25,000 Pimas and Papa- gees. They have more Indian Presbyterians in Arizona than white Presbyterians. They also have a school of Christian training among the 32,000 Indians on the Navajo Reservation. The Methodist Episcopal Church in their Centenary Survey, vest pocket edition, 1919, say, "Indian missions were the earliest Methodist missions. The church has not followed up this work in a Christian statesman-like way." This church is now doing Christian work among nineteen different tribes of Indians in nine different states. Moravian Indian missions are found in southern Cali- fornia. In the 1919 Annual Report of this church they re- port a total membership of 177 and 105 enrolled in Sunday schools. Besides giving religious instruction they have es- tablished an infirmary and a tuberculosis ward for sick In- dians. In this report the statement is made, "Our Indians have made great strides toward self-support, and it is our conviction that there is a great necessity for religious in- struction and a fruitful field in which to serve this deep need of Indian life." The Congregationalists have concentrated their efforts upon a large training school at Santee, Nebraska, under the veteran missionary teacher. Rev. Alfred L. Riggs. At 78 The Unreached Indian Santee the Indian boys and girls are given a practical edu- cation designed to fit their peculiar needs, its goal being the training of teachers, preachers, and leaders in every walk of life. In the Minutes of the Yearly Meeting of Friends held in Philadelphia, 1919, we notice this society conducts an In- dian school at Tunesassa, where the average attendance of pupils for the past year was fifty, twenty-eight girls and twenty-two boys coming from four reservations, as follows : Allegheny, 35; Cattaraugus, 11; Tuscarora, 2; Corn Plant- er, 2. This society appropriates $4,000 for this work, and reports, "The Indians are responsive and there seems to be an open door, especially to Friends, not only among the Christian Indians, but also among the so-called 'Old Party'." For a full account of the Friends' work among the American Indians, read the book by Rayner Wickersham Kelsey, Ph. D., entitled, "Friends and the Indians, 1655- 1917," and add this book to your library. Any comprehen- sive and statesman-like treatment of Protestant Indian in- terests calls for a constant recognition of government rela- tions. This a strategic hour in Indian life and progress. It may be surprising to know that among the relatively small number of Indians in the United States, and with their limited opportunities, there are in the professional or learned pursuits 150 clergymen; 3 college professors; 3 dentists; 87 lawyers; 98 physicians; 34 actors; 17 artists; 25 civil and mining engineers; 73 musicians. Miss Lydia B. Conley, a Wyandot Indian woman of Kansas City, Kans., has been admitted to practice before the United States Supreme Court. Oklahoma is the Indian state. One-third of the Indians of the United States live in Oklahoma. The Indians alone could not have made this great state, but it can not be sue- North American Indians 79 cessfully contradicted that they wielded a wonderful in- fluence in shaping its destiny. The people who came to Oklahoma to make their homes often needed the assistance of the Indians, which was very valuable and was freely given. The white people and the Indians of Oklahoma are rapidly mixing, as did the Saxons and Normans in forming what we call the English, and as a result there is no social distinction between the educated white and the educated Indian, or the uneducated white and the uneducated Indian. The Indian is a very proud race. This fact is very noticeable in Oklahoma, where those who have a very small degree of Indian blood refer with pride to their Indian ancestry. When the census enumerator in 1910 came to the Moqui Indian village of Hoteville, Arizona, the hostile chief, Yukeoma, refused to allow his people to be counted. To all arguments presented by the enumerator he stolidly shook his head and steadfastly refused to allow the enumeration of his people. "I do not trouble the white man," said Yukeoma, "and he should not trouble us. He is not a welcome guest in my kiva; he does not need to count my people, for my seiba (bean jar) shows me the number of them all. For many years I have kept my seiba, and in this seiba I have one bean for each of my people ; when one of them dies I take out a bean and throw it to the sun. When a child is born we are all very happy, and I call the chaakwama (heralder) to shout it on the streets of the village. Then I come home and add a new bean to my seiba. When I die I leave this jar to my eldest son and he will count my people always in the same way. Now, I will speak the truth to the white man again, The good old Moqui way is best !" Sweet corn was given us by Indians of Massachusetts; 80 The Unreached Indian the potato was found in South America ; groves of butter- nuts, chestnuts, and hickory nuts were planted by the Iro- quois ; citrous fruits were cultivated by the Seminoles be- fore the Spaniards came to this country. The first apple orchard planted west of Albany was the work of Scono- nodo, the Oneida chieftain, and his white friend, Dominie Kirtland. Together they planted apple seeds at the foot of what is now known as College Hill, near Hamilton College. An apple that is known as the Indian rareripe is still grown in New York state. In treating of the characteristics of the American In- dian let us say with good authority, the Indian is not lazy. To be sure, his primitive life was not along the lines of modern organized industry, but the chase was a strenuous life, and so was the warpath. He had energy enough, but it needed education and direction. Instead of that we have penned him up on limited and, in many cases, worthless reservations, have taken possession of his wealth, and is- sued him rations and annuities. What race would not be pauperized by such treatment? As properly call a white man lazy who is shut up in solitary confinement and fed on bread and water ! That they are not wholly lazy is shown from the government statistics of 1910, which show that of the 188,758 Indians in the United States of ten years of age and over, 39.2 per cent of all males and females were en- gag'ed in some gainful occupation, while the percentage of the males thus engaged was 61.3. "From a knowledge of facts it thus appears that those who are least under federal jurisdiction and those who have the smallest annuities and the most different surroundings are the most industrious." The primitive Indian ate both animal and vegetable foods, but the animals were only such wild game as he could kill with the clumsy implements at his command, and North American Indians 81 the vegetable substances were the native products of forest and plain, like roots, berries, nuts, fungi, and seeds of vari- ous kinds. If any sporadic attempt was made to domesti- cate and breed animals for food purposes it seems to have been confined mainly to turkeys and dogs; and when, among tribes whose habits were sufficiently fixed to permit of it, the women took a little trouble to raise corn, beans, potatoes, and melons, their knowledge of how to care for them was only what their mothers had picked up from ex- periments and accident. Whenever it was practicable, food- stuffs were cooked in preference to eating them raw; but the cooking was elementary, often amounting to no more than parching or steaming. Where fuel was scarce, resort was had sometimes to hanging meats in the sun till they had dried hard or become tender by semi-putrefaction. He picked no more berries than he needed to stay the cravings of his hunger, and scrupuously avoided injuring the trees and bushes which bore anything edible. He killed no more game than he needed for himself and his camp, and ate every part of what he did kill. When he built a fire, he used only the fuel that was necessary, and before quitting the spot extinguished the flame with care. Along came the white man, the finished product of cen- turies of civilization, and reversed nearly everything the Indian was doing. Is it strange that the Indian found him self -contradictory and incomprehensible? He professed to be the follower of a Prince of Peace, yet his distinguishing insignia were weapons for destroying life, and his manners were domineering and bristling with threats. He wor- shiped a Deity whom he professed to trust, as an ever- provident Father, yet he was always taking thought for possible sufferings on the morrow, and stood ready to risk his life in storing up wealth which he could not use him- 82 The Unreached Indian self. He glorified ease, yet worked incessantly. He built a house with great labor, and divided it into rooms which would require him to move about, though pretending to associate rest and quiet with a home. Instead of mastering the several arts required to minister to his own wants, he delved incessantly at one employment to the disregard of others. He was a farmer or a blacksmith, a miner or a tailor, a soldier or a priest ; and the soldier could not farm, nor the priest weld metals. He was always decrying waste, yet threw away enough to subsist a fellow man. If he hunted, his trail was strewn with untasted meats. If he built a fire for a night's camp, it must be big enough to illuminate a whole canyon. It has puzzled many observers of the Indian to make out where he draws the line between the ideas of the white man which he adopts and those which he discards. It never seemed to me particularly mysterious; he simply accepts the things which penetrate his understanding and appeal to his common sense, and rejects the others. He makes his garments now of cloth, and exchanges his rawhide tepee for one of canvas or cotton sheeting, because game has be- come so scarce that he can no longer procure skins as of old. He eats flour, because it saves the women of his household drudgery of grinding the grain between flat stones. If he wears a hat, it is not for the purpose of keeping his head warm, but because its broad brim will protect his eyes from the direct rays of the sun. He prefers a gun to his old bow and arrow, because it will bring down at a longer range. He puts a bit into his pony's mouth and a saddle upon its back, and hitches a wagon behind it, because these accoutrements will help him to travel more easily. But he does not take so kindly to the stiff leather shoes of the white man, accepting them only under protest, when North American Indians 83 it is inconvenient to get his yielding moccasins. A coat, with its refractory sleeves, he will not wear unless com- pelled to, though the white man's waistcoat, with its open armholes, resembles his ancestral hunting-shirt enough to win him to its use pretty promptly, while for an outside covering his blanket supplies all needs. If he is obliged to own a house, he would rather turn it over to his horses or utilize its waste space for a storage purpose, and erect a canvas tepee or a wikiup in the yard for his own occu- pancy. He adopts the ready-made analine dyes, because they give him the vivid reds, blues, and greens, of which he is fond, without the trouble of decocting the vegetable stains. He adorns his raiment with German beads since porcupine-quills have becorrie less abundant, and the art of coloring them has so largely died out among the people. He even looks with favor on a parlor organ, because, though nobody in his family can play it, the children can amuse themselves by pressing bellows and keys and hearing the instrument wail as if it were a living thing ; but the chances are that he will keep it outside of the house, where the rains and sand-storms work their will with it unhindered. And if his wife buys a sewing-machine because it will en- able her to wear as many dresses as she can when she has to make them toilsomely with the common needle, neither he nor she will probably spend five minutes' thought on oil- ing its joints or replacing any part which has become use- less through unskillful handling. The casual traveler today through that part of the West which we long styled the frontier will look in vain for the noble red men so romantically portrayed in Catlin's paint- ings and the moving picture films. It is only by leaving the beaten paths of travel and wandering far afield that one comes into contact with interesting remnants of the 84 The Unreached Indian ancient race amid characteristic surroundings. Notwithstand- ing the prodigality of nature and his independence of the cares which beset the modern man, the old Indian was not wasteful of his resources. Rev. Henry Roe Cloud, Principal of the American In- dian Institute, Wichita, Kansas, states the following about fasting : Fasting is a universal practice among Indians. Sometimes they go without food from four to ten days at a time. The purpose of these fasts, in which I often took part, is to gain the compassion and blessing of some spirit, in order that he might come and reveal himself to the Indian. They claim that mighty spirits have come and imparted powers and secrets to Indians which they could use all their lives in war, in the hunt, and in medicine. Anyone who has such a "dream" is sacred, and no man without a "dream" can ever hope to be a war chief or a medicine man. I have heard many Indians call ujpon the spirit whom they claim to have seen and heard. An Indian child pleases his parents most when he fasts, for by it, it is believed he secures benefits far greater than they can bestow. Fasting is practised to prepare for the hard times to come; for "lean years," in times of war and sick- ness. Children in early childhood are made to fast, for the parents say, "When you come to where the earth is narrow [meaning hard times] where will be your dependence?" When my father went away to sell the skins he had trapped, my mother used to make my brother and me fast, telling us we could eat when father came home. Toward evening, when the sun was setting, we would climb the tallest trees to see if father was coming home. We were two hungry boys, but I never had a "dream.'' I will give four reasons why we should give the gospel to the American Indians: 1. Because we are debtors to the Indian on account of our proximity to him for three hundred years. Surely we would not expect missionaries to be sent to them from alien nations. 2. Because we exploited their lands. 3. We have not for three hundred years given them a North American Indians 8S fair chance, but have deceived them and shamefully treated them, not living up to "equal privileges to all who inhabit our shores." 4. On account of their readily accepting the gospel when it is presented to them, and the fact that there still remain 80 per cent in the United States untouched by any Protestant missionary. They are included in the divine commission, "To every creature." "They have no knowledge that set up the wood of the graven image, and pray unto a God that can not save." (Isaiah 45:20.) "Will ye hunt the souls of my people, and will ye save the souls alive that come unto you?" (Ezek. 13:18.) QUESTIONS 1. Who are the American Indians? 2. How many are there in round numbers? 3. Where are they located? 4. How many in the United States? 5. How many in Alaska? 6. How many in British possessions? 7. Do American people (the white race) know much about them? 8. Who named over one-half of the lakes and rivers in the United States? 9. How many possess full rights of citizenship? 10. How many speak English? 11. How many wear the white man's clothing? 12. Where are the Indians found today in the United States? 13. Name some of the early missionaries to the North Amer- ican Indians. 14. What became of the missionary work after the Revolution? 15. Describe the Indian's life, home, language, dress, etc. 16. What is meant by the Indians being wards? 17. Who rules their destiny? 18. What about their status quo in this country? 19. What is an Indian reservation? 86 The Unreached Indian 20. Who gives rations and annunities to Indians? 21. Have Indians the same privileges as immigrants? 22. How are Indian orphans treated? 23. What did Wendell Philips say about the Indians? What did Abraham Lincoln say? 24. What percentage of the Indians in the United States are Protestants? Roman Catholics? Unevangelized ? Pagans? 25. In their heathen religion what do they worship? 26. What about their ceremonial dancing? 27. Are they superstitious? 28. Do they have a written language? 29. How many Indians entered the late world war against the Imperial Government of Germany? 30. What is said about Indian soldiers? 31. What is the "Bureau of Indian Affairs"? Name the com- missionfer in charge? 32. Relate his report of 1918 in brief? 33. Tell what Protestant churches have missions among the Ameri- can Indians. 34. Name three societies that are doing reform work, looking after the interests of Indians: 35. Can you tell something about their work? 36. What report is stated in this chapter from the Home Mission Council Committee on Indian Missions? 37. What does the Carter Indian Citizenship Bill provide? 38. What is peyote? Describe this evil, and its effects on the Indians. 39. What is said about the neglect of Indian missions? 40. Who was the first pioneer missionary to the American Indians? Tell something about his work. 41. Where was the first church organized? 42. Tell where the Baptists' work among the Indians is at present, and its scope i 43. Tell about Indian missions of the Methodist church, their five year centenary program. 44. Tell about Indian missions of the Presbyterian church. Where located? 45. Tell about the Indian missions of the Moravians i Where located ? North American Indians 87 46. Tell about the Indian work of the Congregational church. Where located? 47. Tell about the Friends' work among the Indians: 48. Tell of the work of the Reformed church. 49. Tell of other Indian missions and associations that are doing work among the Indians. 50. Are there any Indians who follow professions or business pursuits ? 51. What is said about Oklahoma Indians? How many are there in that state? 52. What did the Moqui Indian chief tell the United States Census Enumerator in 1910? 53. What fruits, vegetables, nuts, and other useful things have the Indians given us? 54. Is the average Indian lazy? What proof have we? 55. What did the primitive Indian eat? 56. What is said about his economy? 57. In his preserving food and fuel, how did his habits of life differ from those of the white man? 58. How did the primitive Indian take to civilization and modem conveniences? 59. Why do you suppose the Indians preferred to dwell in a tepee rather than in a substantial building? 60. Where dwells the primitive Indian today? 61. What is said about Indian fasting? 62. Give four practical reasons why we should give the gospel to the American Indians. The neglect of the Indian is the darkest blot upon the shield of the American church. IX SOME INDIAN TRIBES "We do a great deal of medical work. They come for medicine for toothache, sore eyes, to have teeth pulled, wounds dressed, and even bring their ponies and burros to us when they get sick or injured. One day a sick In- dian in the nearest village sent a boy to the mission for medicine. Some was sent in a bottle which happened to have a label 'For Indigestion' written on it. The next day, when the missionary called to see the man, he was still ill, and when asked about the medicine, he said, 'You did not send any medicine for me. You made a mistake. When the boy brought the bottle to me, one of the young men who could read said it was for 'Indigestion,' and there is no one living here by that name." Miss Ethel Ryan wrote of her work in March, 1919: Not quite a year of service, but since my arrival in Hopi-land, on May 8th, I have been very happy. The two days' ride over the desert, sleeping in a Navajo hogen, the preparing of meal» over a sagebrush fire, all are never-to-be-forgotten experiences. On May 20th we went eighteen miles to Ream's Canyon and there Rev. Lee I. Thayer baptized four of our young people, two, Jeromance and Joronque, being children of our interpreter, Steve. At the same service, the pastor baptized his own little eight year old daughter, Mae Elizabeth. With her fair skin, she was quite a contrast to the dark skinned Indians, and, as her father said, "I baptize you, my dear daughter," it was very impressive. The Hopis are not beggars. They are self-supporting. Men and women both work. The division of labor is somewhat curious. The men plant and care for corn and melons; the women plant 88 Some Indian Tribes 89 beans, carry water, grind the meal, care for the children and do the cooking; the men herd the sheep and do the weaving and sewing. 'Xhey are a docile, friendly people, but they have no knowledge of Christ. They are in the darkness of heathenism, and have many degrading superstitions. We saw in their homes many katchenas, or representations of evil spirits, which they are care- ful to treat well and propitiate. These are the people who observe the revolting snake dance. When a little child is born the old grandmother washes it by squirting water over it from her mouth. (The mouth is the usual place for warming the child's bath- water). Then ashes are rubbed over the little body to remove anything left after the bath. Then the little one is rolled in a coarse, home-made blanket and tied onto a board} with a pad of cedar bark between to soften the board. When this pad is wet or soiled, sand is used to clean it. For twenty days the mother is not allowed to eat anything but piki (a thin, dry corn bread) and coffee. She must not taste salt. Naturally her milk is not very nourishing, and the child as well as the mother suffers. Besides poor food, the mother has to begin grinding for the naming-day feast before the first week has gone. On the twentieth day, long before daylight, the naming begins. Several old women gather; the mother and all other women and girls belonging to the family have their heads washed; then the baby is washed, a suds of soap-root is put on his head with an e«r of corn, then the head is a little more thoroughly washed, and a name given. Each one present has the privilege of washing and handling the child until the poor little thing stops it all with his cries of protest. The mother then takes the child and her offering to the sun out to the eastern side of the village, just as the dawn is breaking. She is supposed to put a live coal of fire in her mouth as she goes out. Then comes the feast after a twenty days' famine. Before the child is two months old we often, even in cold weather, see him carried to the neighbors' without the slightest covering. From that time on, until ten years of age, children are not expected to need clothes, as if naked they can run faster and grow hardy. Not one-half of the children live to run at all. As soon as a child is old enough to understand what is said, it is told about witches and other horrors of darkness. So when it has a pain in the night, it is frightened into quietness. The Hopis are a poor people, not only in things spiritual but 90 The Unreached Indian in things material. ,How they manage to make a living is a won- der. White men would starve if they had to depend upon the resources within the reach of these Indians for subsistence. They are the most active Indians I have known. They do not mind running thirty miles a day and are always wanting to work. Their country is a dreary, barren waste, and the people are pitifully superstitious and degraded. There are some things in their favor. They do not drink or smoke, are industrious, peaceable among themselves, and love their children and animals. They seem to be a contented people, although they are so poor. The houses have dirt floors. Many have stoves now, and I have seen two chairs and a few mattresses, but never a bedstead or table; no dishes, knives, forks, or spoons — little furni- ture of any kind. They roll themselves up in sheep-skin rugs and quilts and sleep on the floor. They place their piki (bread), meat, hominy, and other food on the floor and sit around it in a circle, helping themselves with their fingers. Their combs are a curiosity. They tie little bunches of coarse grass together and use the short end for a comb and the long end for a broom. The Crow Indians of Absarokas are a tribe of Siouan stock and live, about eighteen hundred in number, on a reservation in the southern part of Montana to the south of the Yellowstone river. I might give you a true picture of the condition of the Crows. It seems that sin is sweeping them away as a flood. One of the larger girls said to me when I was talking to her about her health, "We do not care what becomes of us." This is the general attitude of the Crows in regard to physical, mental and spiritual life. As a tribe these people seem to have absolutely no desire for any- thing better. Some of the smaller pupils are bright, and show an interest in school work, but upon reaching a certain age all the faintest sparks of ambition die away, and they seem to grow listless. This may be true of other tribes in the same stage of civilization, but with the Crows it seems to be the mark of sin. The Piutes or Paiutes, like the Hopis, are of Shoshonian stock. They number some sixty-five or seventy hundred and live in Nevada, Utah and Arizona. On the whole, they are peaceable, moral and industrious and "have steadily re- sisted the vices of civilization." Some Indian Tribes 91 The Indians of New York may be taken as a type of the first class. They occupy eight reservations, land being held in common by the tribes which are remnants of the once powerful "Six Nations." About 20,000 acres of land are under cultivation. They have not, however, the industrial application, the energy, the ambition, or the thrift of the Whites. Indian customs and characteristics are to some extent retained. They have schools and churches, but there is not much zeal either on the part of parents or of their children for education. There are 9,000 Navajo children uncared for either by church or government. The Home Field Extra, in their February, 1920, issue, calls this the "darkest spot" in the United States. The article runs as follows : The Navajo country covers an area of nearly three hundred miles east and west, by one hundred miles north and south, and with ninety-three per cent of illiteracy is practically the darkest spot in the United States, area and population considered. There are eleven thousand children of school age, only two thousand of whom are provided with school facilities. Seemingly insuperable barriers have been overcome by the devoted men and women who have for these twenty years carried on gospel work in this tribe. There are no villages. The people are all shepherds in a country usually called desert, so that the missionaries have had to hunt them out, one family at a time, traveling long distances with weary bodies and the cravings for food often unsatisfied. The language, so extensive that single verbs have as many as fourteen hundred forms, has finally been reduced to writing after years of painstaking and prayerful labor, and the people both in school and camp are learning to read the truth of God in their own tongue. Genesis, Mark, John, Romans and some portions of other books compose the Navajo Scriptures recently printed by the American Bible Society. The native name for the new Navajo Bible is "God Bizad," God's language. Surely no greater service than this work has been done for the Navajo people, who num- 92 The Unreached Indian ber over 30,000, and whose 93 per cent of illiteracy makes their country "the darkest spot in the United States." The Rev. Herman Frijling, missionary of the Christian Reformed church located at Fort Defiance, Ariz., now among the Zuni Indians, was the pioneer in reducing the language to writing in 1905. Rev. F. G. Mitchell, of Tolchaco, Ariz., one of the pres- ent translators, writes : The Navajo young people in the Training School at Tolchaco, Ariz., were very happy indeed virhen the beautifully printed Scrip- tures in their own language came from the American Bible Society and the missionaries at the various stations are exceedingly grateful for this much-needed help for which they have waited so long. It may also be said that with other opportunities and conditions equal, such Indians are better morally and physically than the Indians pampered and pauperized by the government. As an example of this, the Navajos may be cited. In 1868 their reservation was created with a pop- ulation of only 8,000. Today there are nearly, if not quite, 32,000 of them. The Navajos and Hopis, for example, have never re- ceived annuities or rations from the government. They are proud of it. By the hardest labor and despite most un- promising conditions, they raise their little patches of corn and beans- They follow their goats and sheep many miles each year from one altitude to another, and manufacture the far-famed Navajo blankets, of which their output is valued each year at about $750,000. They are often em- ployed as section hands upon the railroads, and proye will- ing and valuable laborers. The Navajos own a million and a half of sheep, valued at three millions of dollars, and 320,000 goats valued at $500,000. Their annual clip of wool amounts to over 4,000,000 pounds, and is valued at nearly $500,000. They Some Indian Tribes 93 are gradually improving the breed of the flocks, and conse- quently their clip and its value. On the other hand, many of these Indian tribes have been reduced to beggary and pauperism through no fault of their own. Frankly, the more I know of the white man's dealings with the Indian, the more I respect the Indian and the less I think of the white man. Attending the Home Mission Council in joint sessions with the Council of Women for Home Missions in New York, January 13-15, 1920, I personally met Henry Roe Ooud, A.M. (Yale), Principal of the American Indian Institute of Wichita, Kansas. Rev. Cloud, a full-blooded Winnebago Indian, is a true type of a genuine Christian, won from a heathen tribe of Indians in darkness and gross superstition to the light of the gospel. For the benefit of those who know the Indian only at long range, we are happy in recounting some of his most valuable and commendable native traits of character. By nature, the Pueblo. Indian, at least, is a man of honor. To a real friend, he is staunch and true. Not a Brutus among his kind. His word of promise with him is as sacred as the stars he sometimes worships. A verbal appointment is a contract iron-clad. His neighbor's property is safe in the open and unmolested. If, in a moment when his nobler promptings are off guard, he lifts the hand of vengeance and slays an enemy, to avoid the innocent suffering for the guilty he will usually hasten to surrender. By nature the Indian is naturally religious. With him every expression of his mind gives vent to a religious instinct. In his native haunts pagan deities have first claim. With a realization of these and kindred facts, the Chris- tian forces of America must and are realizing the impor- tance of counting it high time to dedicate of their best in 94 The Unreached Indian the personnel of their missionary workers in behalf of the cause of Christ and the Church to the great work of chris- tianizing this native American. Once actually lifted from paganism tO' Christianity, the Pueblo American, at least, becomes a "yoke-fellow" humble, teachable, devoted. His commendable native traits remain intact for consecration. To know him is to love him, and to love him is to lead him. The Kiowa Indians, some 1,200 in number, are the sole representatives of the Kiowa linguistic tribe. It is believed they came from southwestern Montana or the upper Yel- lowstone and Missouri rivers, later migrating to the head- waters of the Platte and still later to the upper Arkansan and Canadian rivers in Colorado, Kansas and Oklahoma. The Kiowas were reputed to be a fierce people ; they made frequent raids on the white settlers until 1868, when they were placed on a reservation in Indian Territory. They rose in revolt in 1874, but were finally subdued, and are now fast tending toward their ultimate development as peaceful and useful citizens. I am getting old now and I am getting up in years, and all I wish at the present time is for my children to grow up industrious and work, because they can not get honor in war as I used to get it. They can get honor only by working hard. I can not teach my children the way my father taught me, that the way to get honor is to go to war; but I can teach my children that the way to get honor is to go to work, and be good men and women. — Chief Run- ning Bird, of the Kiowas. One who is conversant with Indian matters, after a re- turn trip of two months covering 20,000 miles through the Indian country, writes : There are about 10,000 Indians in this great state of California who have not been reached by the missionaries, and are still observing their ancient rites of paganism. There are 250 bands Kiowa ]N*DiA>f with HIS WIFE AXD SON ■See Pag-e fiJ SaWi and Jim lieerfc, t w i 11 s, f u 1 i-b 1 o o ^ 5 % ^ n fc r^^ > H^ ^ DC. ^ — ~- — ^ ^ -m^ ■ — i* i*-^ — * *, «( -T" -•- *! ^ .-^ — *" — ' — -H «— «^-.H fl can see their gen er a tinrs ff>de ( In the midni^^ht's sol emn n Knee I in can sin and hope less nightl hear thfir fruit less plea, iSb: Z I -p— ~* i" Zj f— ' — H fc.-^-^ > f >■ 1? u ? • "^ ^^ > ^— 2 Heav'ns are bending in compassion; luveis singing in the trees; Silver cataracts are leaping from the Sierras to the sea; Nature's rioting in favors; mercy's vibrant in the breeze; All the feast is ppread and waiting for a word from theel Oh, my Indians are dying wliile you loiter by the way With redemption's holy message of the Lamb of Calvaryl They are waiting, they are weeping, oh, how can we stay away ? In our hands the Kings's commissioni We must set them fiee! 3 You may puzzle o'er their annals traced in monolithia runes Where the jungle twines its verdure over mystery and throne Down across the lost millennia. Oblivion prevails O'er the story of a glory that was once their own. But their day again is dawning; God has heard their bitter wail; Rise, oh, rise, ye sons of glory ye redeemed of Christ and free, Break their chains and set them singing in the melody of love, For the Indian's redemption waits on you and mel 4 I can see the trogan winging with his irredcsoent green. See the canyons and the tree-ferns, see the coffee flowers blow — But I see those Indian faces night and day loom out between Like a judgment virion on me for their sin and woel Oh, my Indians, my Indians, with your gentle hearts so true. Like the yet unpolished jewels for the crown of Christ to bel I am comine:, Indians, coming — here's a word of life for you And the light that groweth brighter to eternityl Copyright, 1919. by B. E. Bower. Price, 5 cents each. Published by R. E. Bower, 1917 W Airdrie St., Phila., Pa. XIII MURROW INDIAN ORPHANS' HOME B. D. Weeks, Superintendent Bacone, Oklahoma Mr. R. E. Bower, Feb. S, 1920. 1917 Airdrie St. Philadelphia, Pa. My Dear Mr. Bower : I have your letter of January 3Sth. I am sorry that we have no printed matter at the present time regarding our Orphans' Home. This home was established in 1902 by Dr. J. S. Morrow, of Atoka, Oklahoma. Dr. Morrow came as a missionary to the Indians in 1853 and is still living at the age of eighty-five years. For sixty- two years he worked among the Indian people, and this home was the product of his mind and the result of his sacrifice for the Indians. I think if you would write to him he could give you a very inter- esting account of the establishment of this home and the causes that led to it. The home has now fifty-three children, twenty-eight boys and twenty-five girls. Most of these children are without any money whatever, their land having fallen into the hands of grafters, and it is pitiful to consider what their condition would be now were it not for this orphanage. By a special Act of Congress, the Indians were permitted to make a donation of their land to this home, and the home has now 4,600 acres of land from which it draws an income to help in its support. Some of the children are able to pay a small fee and the churches of the North and East make contributions of money and clothing to aid in the work. The home is now con- trolled by the American Baptist Home Mission Society. If you so desire I can have some photographs made of some of the children who are now in the home. I would be very glad to provide these photographs if you care for them. Thanking you for your inquiry, and awaiting further oppor- tunity to serve you, I am, Very cordially yours, B. D. Weeks, Superintendent. 118 f* ^TS^VB^i^ jwH rs g% ?1i:^: tiSx .'MR I M \ - '.v_ tjM f>!»f^r/-/'- f^.^ " ppp tii>s^ ' -■ J. r /*rt ^-; 1 BOYS AND MATRON OF lirRKOW INDIAN ORPHANS' HOME, EACONE, OKLA. Five fulI-blood Choctaw boys in Murrow Indian Ornhans' Hom«. they have known no other home. See page IIS, See also picture o£ Creek twins tacing page 91. XIV PROGRESS OF INDIANS IN THE UNITED STATES The following information is compiled from the annual report of the Commissioner of Indian Affairs for the fiscal year ending June 30, 1919: The Indian population of the United States, exclusive of Alaska, is 333,702. Of this number, 101,505 belong to the Five Civilized Tribes, including freedmen and inter- married whites, who are now citizens of the United States. Out of a total of 53,905 families reported to the Indian office, 43,055 live in permanent homes, 28,144 of these houses having wooden floors, and 10,935 live in tepees, tents and temporary structures. Including the Five Civilized Tribes, 293,199 wear mod- ern apparel and 100,861 are citizens of the United States. Among the Indians there are 642 churches, 637 working missionaries, and 102,371 church attendants. Of 1,657 marriages, 365 were by tribal custom and 1,292 by legal procedure. The tribal property belonging to the Indians is valued at $219,059,031, and the individual property at $470,349,838, making a total of $689,408,869. During the fiscal year 1919 the United States Indian Service employed 13,770 Indians, whose earnings were $1,- 560,610. Private parties employed 12,458 Indians or a total compensation of $2,038,580. There were 36,459 Indians farming for themselves a total of 762,125 acres, which yielded products valued at $11,037,589. 119 120 The Unreached Indian There were 46,758 Indians engaged in stock raising upon 29,098,249 acres of grazing land. The value of their stock is $37,876,272. During the last fiscal year, 11,447 Indians received ra- tions at a total cost of $298,071, and farming implements, tools, etc., were gratuitously issued to 2,638 Indians to the value of $59,236. These do not include Indians who re- ceived rations and miscellaneous supplies for which they perform labor in payment. Indians engaged in industries other than farming and stock raising, not including Indians employed by others : Number Value of Industry Engaged Products Basket making 3,884 $ 63,0SS Bead work 2,806 40,453 Blanket weaving 4,926 521,150 Lace making 165 5,598 Pottery 1,208 12,043 Fishing 2,327 150,952 Wood cutting. 3,700 291,225 Others 7,620 557,659 Total 26,636 $1,642,135 There were 9,856,719 acres of tribal land leased for grazing and farming purposes, which brought a rental of $807,503. To June 30, 1919, there had been approved 224,915 al- lotments, covering 36,986,109 acres. There are 90,219 Indian children of school age, 5,297 of whom are ineligible for attendance by reason of physical or mental defects, ill health, absence from the reservation, or other reasons, leaving 84,922 eligible for school attend- ance, of whom 60,889 are in school. The schools admitting Indian children, exclusive of public schools, have a capacity of 32,648. Enlistment of Progress of Indians in the U.S. 121 young men in the army and navy reduced somewhat the school attendance for the last fiscal year. Of 62,756 Indians examined for disease, 6,132 were found to have tuberculosis in some form (3,293 cases be- ing active) and 9,712 were found to have trachoma. It is estimated that 24,278 Indians in the United States have tuberculosis. The medical force of the Bureau was some- what reduced during the year by transfers to war service in other departments. The report shows a birth rate of 30.92 per 1,000 and a death rate of 44.96 per 1,000, including influenza deaths, and 24.16 per 1,000 excluding, influenza deaths exclusive of the Five Civilized Tribes, among whom the birth-rate ex- ceeds the death-rate in a normal ratio. , Approximately 10,000 Indians entered some branch of the army and navy for war duty, chiefly by enlistment in white organizations, which the Commissioner strongly en- couraged, as affording them the best educational opportuni- ties, discipline, and most effective service. The registra- tion of Indians under the conscription law was continued by the Bureau as conducted in the previous year and ap- proved by the Provost Marshal General. Definite returns and other estimates show that the Indians subscribed $25,000,000 to the five issues of Liberty Bonds, besides making liberal purchases of war savings certificates, and took an active part in various war relief activities, as indicated by 10,000 Red Cross memberships, 100,000 hospital garments and miscellaneous articles fur- nished, and some SOO Christmas boxes. Also, that they re- sponded patriotically to efforts of the Bureau for increased labor in all industrial pursuits and greater production of food-stuffs. During the three fiscal years from 1917 to 1919, inclu- 122 The Unreached Indian sive, the Indian Department has released from government supervision a thousand more Indians than the total number thus absolved during the ten year period from May 8, 1905, the date of the Burke Act, to 1916. Table of Indian Reservations in the United States (Compiled by the Office of Indian Affairs, 1915) ARIZONA Camp McDowell. Colorado River. Fort Apache. Gila Bend. Gila River. Havasupai. Hopi. Navajo. Papago. Salt River. San Carlos. Walapai. CALIFORNIA Digger. Hupa Valley. Mission (28 Reserve). Round Valley. Tule River. Yuma. COLORADO Ute. Idaho. Coeur d' Alene. Fort Hall. Lapwai. Lenhi. IOWA Sauk and Fox. KANSAS Chippewa and Munsee. Iowa. Kickapoo. Potawatami. Sauk and Fox. MICHIGAN Isabella. L'Anse. Ontonagan. MINNESOTA Bois Fort. Deer Creek. Fond du Lac. Grand Portage. Leech Lake. Mdewakanton. Mille Lac. Red Lake. Vermillion Lake. White Earth. White Oak Point. Chippewa. MONTANA Black Feet. Crow. Fort Belknap. Fort Peck. Jocko. Northern Cheyenne. NEBRASKA Niobrara. Omaha. Ponca. Sioux (additional). Winnebago. NEVADA Duck Valley. Moappa River. Pyramid Lake. Walker River. Progress of Indians in the U.S. 123 Otoe. Ottawa, Pawnee. Peoria. Potawatami. Quapaw. Sauk and Fox. Seneca. Shawnee. Wichita. Wyandot. NEW MEXICO Jicarilla Apache. Mescalero Apache. Pueblos (20 reserves). NEW YORK Alleghany. Cattaraugus. Oil Spring. Oneida. Onondaga. St. Regis. Tonawanda. Tuscarora. NORTH CAROLINA Qualla Boundary. (Cherokee). NORTH DAKOTA Devil's Lake. Fort Berthold. Standing Rock. Turtle Mountain. OKLAHOMA Cherokee. Cheyenne and Arapahoe. Chichasaw. Choctaw. Creek. Iowa. Kansas or Kaw. Kickapoo. Kiowa and Comanche. Modoc. Oakland. Osage. Ozette. Fort Madison. Puyallup. Quilente. Quinaiette. Shoalwater. Skokoraish. Snohomish or Tulalip. Spokan. Squaxon Island. Swimonish. Yakima. OREGON Grande Ronde. Klamath. Stiletz. Umatilla. Warm Springs. SOUTH DAKOTA Crow Creek and Old Winne- bago. Lake Traverse. Cheyermei River. Lower Brule. Pine Ridge. Yankton. UTAH Uintah Valley Uncompahgre. WASHINGTON Chehalis. Columbia. Colville. Hoh River. Lummi. Makah. Muckleshoot. Nisqually. WISCONSIN Lac Court Oreille. Lac du Flambeau. La Pointe. Red Cliff. Menominee. Oneida. Stockbridge. WYOMING Wind River. 1 24 The Unreached Indian On the 1919 map, Indian Reservation, compiled by the Office of Indian Affairs, we notice some additional reservations not included in the above table. For a complete list, see the above mentioned map. Interdenominational Indian Survey As we send this volume to the printer, the Interchurch World Movement is in the midst of a great task in making a continental survey, reservation by reservation, of the Indians. Their personnel for this survey includes Rev. G. E. E. Lindquist (Home Mission Council), W. E. Findley (Presbyterian), Mathew K. Sniff en (Indian Rights Asso- ciation), W. A. Petzold (Baptist), Rudolph Hertz (Con- gregationalist), Edith M. Dabb (Reformed), A. C. Parker (Indian), and Arthur P. Wedge (Society for the propaga- tion of the gospel among the Indians). The object briefly stated in part, is as follows: The speedy evangelization of the pagan tribes and por- tions of tribes now said to number 46,000 within our na- tional domain, and the necessity of a thorough-going policy of comity and co-operation which shall prevent over-lapping, competition and crowding on the part of all evangelical agencies in providing for these unmet needs. Discovering, training, and using a native Christian lead- ership. The time has come when the Christian forces must unite on a great central institution for the training of native leaders not only to meet the needs among all the tribes of the United States, but to furnish the means of extending the kingdom of God among the millions of Indians in Cen- tral and South America. The Other Sheep A LIVE MISSIONARY PAPER with reports, illustra- tions, aud incidents direct from the fields, also original articles from missionary leaders throughout our con- nection. It is an eight-page monthly with subscription price at 35c a year for single copy; ten or more copies sent to one address for 10c a year each. Write us for sample copies. You take it, do you? Then SEND IT TO SOME OF YOUR FRIENDS. It may stir them to greater interest and activity along missionary lines. Also write us for sample copies and distribute them among your fnends. Call attention to the many interesting features. GET THEIR SUB- SCRIPTIONS. Published by the General Board of Foreign Missions 2109 Troost Avenue Kansas City, Mo. Some Reasons Why You Should Secure Your Old Age By Fnrchasin^ Annuity Bonds Of the General Board of Foreign Missions Church of the Nazarene BECAUSE It is an absolutely safe investment. Financial- ly and morally the institution is sound. BECAUSE It is the simplest method of making a gift. No medical examination, no fees, no legal "red tape." BECAUSE The interest rate is larger than in the case of most investments. BECAUSE Such an investment requires no supervision on your part. It eliminates all worry, all risk of loss, and all doubt about future support. BECAUSE You will get your income regularly and promptly. There will not be a single day's delay in making remittances to you. BECAUSE Of the satisfaction of knowing that your funds will be used after your death in helping establish the kingdom of God in all the world. For further information write to E. G. ANDERSON, Treasurer General Board of Foreign Missions 2109 Teoost Avenue Kansas City. Mo. .^^eRN_c^e;,0,^ •:\ \ )RAVIAN T.IND.ASS'N -^^^"'^"^^^ ESBYTERIAN FORMED SLECTED FIELDS THE LOCATION OF PROTESTANT EVANGELICAL MISSIONS TO INDIANS IN THE UNITED STATES ^1? A