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•jH: 


^.A. 


Lights  and  shadows  of  a  long  episcopate 


Henry  Benjamin  Whipple 


► 


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LIGHTS  AND  SHADOWS  OP  A 
LONG  EPISCOPATE 


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f^>^ 


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it^ 


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LIGHTS   AND   SHADOWS  OF 
A  LONG  EPISCOPATE 

BEING 

REMINISCENCES  AND  RECOLLECTIONS 

OF  ;  . 

THE  RIGHT  BEVEREKD 

HENRY  BENJAMIN  WHIPPLE,  D.D.,  LL.D. 

BISHOP  OF  MINNESOTA 


WITH  PORTRAIT  OF  THE  AUTHOR,  AND 
OTHER  ILLUaTRATIOira 


NciDiadt 
THE  MACMILLAN  COMPANY 

LONDON:  MACMILLAN  ft  CO.,  Ltd. 
1912 

AU  righU  r09«ni«d 

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Comnwtf  1899, 

bt  the  macmillan  company. 


Set  up  and  electrotyped.    Published  NoTcmber,  1I99.    Reprinted 
January,  1900;  July,  zgoa. 
New  edition  published  September,  19x8. 


Vottvooti  9ttff 

J.  B.  Oushizig  Oo. — Berwiek  St  Smith  Co. 

Norwood,  Mms^  U.S.A. 


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o 


cLar>-K 


PREFACE 

In  the  autumn  of  1894,  some  of  the  members  of 
the  House  of  Bishops,  who  have  given  me  a  love 
unclouded  by  a  doubt,  —  among  them  my  beloved 
friend,  the  Bt.  Bev.  John  Williams,  late  presiding 
bishop, — urged  me  to  write  an  autobiography.  I 
refused,  saying:  "The  history  of  one's  life,  its 
temptations  and  trials,  its  sorrows  and  shortcomings, 
can  be  known  only  to  one's  self  and  to  God.  The 
danger  of  self-praise  and  self-deception  is  so  great 
that  I  dare  not  do  it."  But  when  they  said:  "  One's 
individuality  is  a  gift  from  God ;  the  history  of  your 
life,  the  success  which  God  has  given  you  in  mission- 
ary work  and  in  founding  schools,  will  be  helpful  to 
others;"  the  words  of  holy  Herbert,  spoken  when 
dying,  came  to  me:  "Take  these  papers;  they  are 
the  record  of  the  conflicts  of  my  life.  If  they  can 
help  any  poor  soul,  print  them ;  if  not,  bum  them, 
for  they  and  I  are  the  least  of  the  mercies  of  Gt>d." 

Were  it  not  for  the  many  letters  which  come  to 
me  unceasingly  from  both  sides  of  the  Atlantic,  ask- 
ing for  sketches  of  my  diocesan  and  Indian  work,  I 
should  hesitate  to  publish  what  must  necessarily  be 
a  most  unconventional  and  incomplete  record  of  my 
work,  owing  to  the  brief  time  which  I  have  been 
able  to  snatch  from  a  crowded  life.     While,  there- 


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VI  PREFACE 

fore,  it  has  been  impossible  to  give  a  detailed  ac- 
count of  my  connection  with  the  Indians  of  the 
Northwest,  I  have  given  enough  to  enlighten  those 
who  are  ignorant  of  the  true  state  of  Indian  affairs, 
and  to  cause  those  more  or  less  familiar  with  the 
facts  to  thank  God  for  the  light  which  is  dawning. 

HENRY  BENJAMIN  WHIPPLE, 

Bishop  of  Minnesota. 


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LIGHTS  AND   SHADOWS  OP  A 
LONG  EPISCOPATE 


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LIGHTS    AND    SHADOWS    OF   A   LONG 
EPISCOPATE 

CHAPTER  I 

I  WAS  bom  in  Adams^  Jefferson  County^  New 
York.  I  have  paid  little  attention  to  the  subject  of 
genealogy,  but  I  account  it  a  cause  for  gratitude 
that,  so  far  as  I  know  the  history  of  my  family,  it 
has  numbered  a  goodly  line  of  God-fearing  men  and 
women  who  have  been  loyal  and  useful  in  their  devo- 
tion to  Church  and  State.  Sixteen  of  my  kinsfolk 
were  officers  in  the  Colonial  and  Revolutionary  wars. 
Brigadier-General  Whipple  was  one  of  the  signers 
of  tiie  Declaration  of  Independence.  The  mother  of 
Stephen  Hopkins,  another  signer  of  the  Declaration, 
was  a  Whipple. 

My  grandfather,  Benjamin  Whipple,  was  in  the 
navy  of  the  American  Revolution,  which  was  then 
in  its  infancy  but  honored  for  the  heroic  bravery  of 
Paul  Jones  and  his  associates.  He  was  taken  pris- 
oner and  confined  in  the  prison-ship  Jersey^  and 
came  out  of  it  a  paralytic. 

My  father,  John  H.  Whipple,  was  bom  in  Albany, 
New  York.  He  was  baptized  in  St.  Peter's  Church 
of  that  city,  and  in  the  year  1820  married  Elizabeth, 
daughter  of  the  Hon.  Henry  Wager,  one  of  the 
electors  of  Thomas  Jefferson. 

B  1 

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2  LIGHTS  AND  SHADOWS  chap. 

My  childhood  was  as  happy  as  a  tender  mother 
and  a  blessed  home  could  make  it.  The  one  fore- 
shadowing, at  that  early  period,  of  the  battles  which 
I  was  to  fight  for  my  poor  Indians  was  upon  the 
occasion  of  a  quarrel  between  a  boy  much  older  than 
myself  and  another  half  his  size.  Indignant  at  the 
unrighteousness  of  an  unequal  fight,  I  rushed  upon 
the  bully  and  in  due  season  went  home  triumphant, 
but  with  clothes  torn  and  face  covered  with  blood. 
My  dear  mother,  with  an  expression  of  horror  upon 
her  fine  face,  ran  toward  me,  and  putting  her  arms 
around  me,  cried :  — 

"  My  darling  boy,  what  has  happened  ?  Why  are 
you  in  this  dreadful  condition  ?  " 

"Yes,  I  know  it's  bad,"  was  my  answer;  "but 
mother,  you  ought  to  see  the  other  fellow  ! '' 

I  feel,  even  now,  the  gentle  hand  on  my  head  as 
she  said,  after  hearing  my  story, — 

"My  dear  boy,  it  is  always  right  to  defend  the 
weak  and  helpless." 

I  owe  much  to  my  holy  mother,  from  whom  I 
learned  the  blessedness  of  God's  word,  and  whose 
unfaltering  voice  in  speaking  of  Divine  truth  saved 
me  from  scepticism.  At  that  time  there  was  no 
Episcopal  Church  in  the  western  part  of  the  state  of 
New  York,  and  my  parents  had  become  communi- 
cants of  the  Presbyterian  Church,  although  they  were 
afterward  confirmed  in  the  church  of  my  grandpar- 
ents. As  a  child  I  read  the  Prayer  Book  to  my  blind 
grandmother,  who  was  a  devout  Churchwoman,  and 
unconsciously  the  lessons  of  Christ  and  His  Church 
were  impressed  upon  my  heart. 

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I  OF  A  LONG  EPISCOPATE  8 

An  idea  of  the  changes  which  have  taken  place  in 
that  part  of  the  country  may  he  given  by  an  incident 
which  occurred  when  my  father  as  a  young  man  was 
making  the  journey  by  coach  from  Albany  to  Utica, 
ninety-six  miles,  in  company  with  the  Patroon  Van 
Rensselaer,  Martin  van  Buren,  Daniel  D.  Tompkins, 
and  Chancellor  Kent.  Mr.  van  Rensselaer,  in  re- 
sponse to  Mr.  van  Buren's  remark,  'Hhat  he  must 
have  seen  a  great  development  in  the  country  during 
his  lifetime,"  gave  a  description  of  his  early  journeys 
by  canoe  and  horse.  Judge  Kent  also  gave  his 
experience,  and  then  boldly  added :  — 

^^  I  have  been  reading  of  a  road,  invented  by  a  Mr. 
Macadam,  made  of  pounded  stone.  And  I  see  no  rea- 
son, if  the  country  is  ever  rich  enough  to  build  such 
roads,  why  it  would  not  be  practicable,  by  using  re- 
lays of  horses,  to  make  the  journey  from  Albany  to 
Utica  in  one  day.*' 

This  seemed  no  less  a  flight  of  the  imagination 
than  did  that  of  a  statement  made  to  me  upon  my 
first  visit  to  Washington,  in  1844.  After  visiting 
the  places  of  interest  in  the  city  I  went  to  the  Capi- 
tol to  say  good-by  to  a  friend  who  was  a  member  of 
Congress.  As  I  was  leaving  the  room  he  said :  "  By 
the  way,  the  sergeant-at^rms  has  given  a  room  in 
the  basement  to  a  man  who  claims  that  he  can  send 
a  message  by  wire  in  less  than  a  minute.  I  do  not 
believe  in  it.  It  is  probably  one  of  the  many  schemes 
to  get  an  appropriation  trom  Congress.  But  it  may 
amuse  you  to  see  it." 

I  went  to  the  basement,  and  found  a  tall,  thought- 
ful-faced man  who  received  me  courteously,  and  in 

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4  LIGHTS  AND  SHADOWS  chat*. 

answer  to  my  queries  said,  with  a  smile :  "  There  is 
no  possible  deception.  I  can  convince  you  in  one 
minute  of  the  value  of  this  invention.  You  see  that 
battery  ?  It  is  connected  with  a  wire  the  other  end 
of  which  is  near  the  Relay  House,  I  will  send  the 
message,  *Mr.  Whipple  of  New  York  is  here.'" 
In  a  moment  the  answer  came  back.  It  was  before 
the  day  of  reading  by  sound,  and  the  alphabet  con- 
sisted of  a  series  of  dashes  on  a  coil  of  paper.  Mr. 
Morse  —  for  it  was  he  —  tore  off  the  slip  of  paper, 
and  making  the  alphabet  on  another  slip,  said :  "  You 
must  read  this.  What  is  the  first  letter  ?  "  ''  T,*'  I 
answered;  and  so  on  until  I  was  able  to  read  the 
message,  "Tell  Mr.  Whipple  that  he  is  looking 
upon  an  invention  which  will  revolutionize  the  com- 
merce of  the  world." 

At  ten  years  of  age  I  was  sent  to  the  boarding- 
school  of  the  late  Professor  Avery  in  Clinton,  and 
afterward  to  the  school  imder  the  charge  of  those 
cultured  Christian  men,  the  Rev.  Dr.  Boyd  and  the 
Rev.  John  Covert,  whose  kindness  and  wisdom  won 
my  heart  and  influenced  my  life.  I  next  became  a 
student  at  Oberlin  where  I  resided  with  my  uncle,  the 
Rev.  George  Whipple,  professor  of  mathematics.  The 
Rev.  Charles  Finney,  president  of  the  college,  was  a 
remarkable  man.  His  kindness  and  consideration 
toward  me  I  shall  never  forget,  and  his  loving  interest 
in  my  career  gave  him  a  sacred  place  in  my  memory. 

While  pursuing  my  studies  my  health  failed,  and 
my  physician  said  the  only  hope  of  saving  my  life 
was  to  enter  upon  active  business.  This  was  a  deep 
disappointment  to  my  father  as  well  as  to  me,  but 

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t.       ,  OP  A  LONG  EPISCOPATE  5 

following  the  physician's  advice  I  accepted  an  o£Eer 
from  my  father^  and  for  a  time  was  connected  with 
him  in  business*  From  earliest  youth  I  had  been 
deeply  interested  in  political  affairs,  and  had  tried 
to  follow  the  teachings  of  the  founders  of  the  Re- 
public. I  felt  that  if  good  men  were  to  be  nomi- 
nated for  office^  good  men  must  attend  the  primary 
meetings.  My  influence  was  beyond  my  years,  for 
I  believed  in  the  lessons  of  my  saintly  mother, 
"Never  hesitate  to  defend  the  weak  and  never  be 
afraid  if  God  is  on  your  side."  My  father  belonged 
to  the  old  Whig  party,  but  he  was  one  of  those 
broad-minded  men  who  would  never  interfere  with 
the  conscientious  convictions  of  others.  I  became  a 
Democrat  of  the  conservative  school.  Through  the 
influence  of  Governor  Dix  I  was  appointed  by  Gov- 
ernor Marcy,  Division  Inspector,  with  the  rank  of 
Colonel,  on  the  staflE  of  Major-General  Corse,  having 
been  previously  appointed  Major  by  Governor  William 
L.  Bouck.  It  afforded  many  pleasant  hours  of  rec- 
reation with  the  fuss  and  feathers  of  military  equi^- 
page.  During  the  scare  of  the  Patriot  rebellion  in 
Canada  we  were  ordered  to  the  defence  of  the  frontier, 
but  the  Government  had  wisely  sent  out  some  regulars 
who  settled  the  matter  before  we  entered  upon  actual 
service,  and  our  military  reputation  was  saved.  My 
last  service  in  the  political  field  was  as  secretary  of  a 
state  convention. 

Thurlow  Weed  and  Edwin  Croswell,  two  of  New 
York's  political  leaders,  said  when  I  became  a  candi- 
date for  Holy  Orders  that  they  "  hoped  a  good  politi- 
cian had  not  been  spoiled  to  make  a  poor  preacher." 

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6  LIGHTS  AND  SHADOWS  chap. 

Many  of  these  political  friends  became  my  helpers  in 
my  straggles  to  secure  justice  for  the  Indians.  Gov- 
ernor Seymour,  General  John  A.  Dix,  and  others, 
never  failed  to  give  me  their  influence  with  the 
authorities  at  Washington. 

It  was  while  I  was  confined  to  my  room  by  illness 
that  my  mind  turned  irresistibly  toward  the  truths 
of  the  Holy  Gospel,  and  the  needs  of  a  dying  race. 
After  many  and  deep  hearirsearchings  I  decided,  with 
the  advice  and  sympathy  of  my  dear  father  and  of 
Bishop  de  Lancey,  to  prepare  myself  for  Holy  Orders. 
I  pursued  my  theological  studies  with  the  Rev.  Dr.  W. 
D.  Wilson,  and  I  have  always  felt  it  a  rare  blessing 
that  I  had  that  great  scholar  for  my  friend  and 
teacher. 

I  was  ordained  to  the  diaconate  in  Trinity  Church, 
Greneva,  New  York,  August  26,  1849,  and  to  the 
priesthood  in  Christ's  Church,  Sackett's  Harbor,  the 
following  February.  I  was  called  to  Zion  Church, 
Rome,  New  York,  where  I  preached  my  first  sermon 
on  Advent  Sunday,  1849. 

Mrs.  Whipple,  to  whom  I  was  married  by  the  Rev. 
Mr.  Fisk  of  Trinity  Church,  Watertown,  New  York, 
was  the  daughter  of  Hon.  Benjamin  Wright,  and  of 
the  family  of  Wards  and  Pells  of  Westchester, 
New  York. 

A  happier  life  God  never  gave  to  man  than  that  of 
a  shepherd  of  Christ's  flock.  Mrs.  Whipple  was  all 
that  a  Christian  wife  could  be  as  friend  and  coun- 
sellor, and  no  pastor  ever  had  a  more  loving  and 
devoted  parish.  In  the  suburbs  of  Rome  there  was 
a  large  population  of  extreme  poor  who  became  my 

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I.  OF  A  LONG  EPISCOPATE  7 

parishioners,  and  in  work  for  and  with  them  I 
learned  the  hopefulness  and  helpfulness  of  the  Gos- 
pel. My  parish  numbered  many  men  and  women 
of  culture  and  note.  Hatharway,  Stryker^  Bissell, 
IngersoU,  and  many  others,  whose  faces  are  imprinted 
on  my  heart,  have  gone  to  their  rest.  Among  Chris- 
tians of  other  communions  I  found  dear  friends  and 
helpers. 

It  has  always  been  a  cause  for  thankfulness  that 
God  has  given  me  the  ability  to  put  aside  the  petty 
annoyances  which  fret  out  life.  It  is  worry,  not 
work,  that  kills  men;  and  the  man  is  happy  who 
can  shut  out  troubles  when  the  day's  work  is  done, 
for  burdens  are  not  lightened  by  hugging  them  to 
the  heart. 

I  remember  a  lesson  learned  from  a  dear  friend  of 
my  boyhood,  the  mother  of  Chief  Justice  Swan. 
Aunt  Swan  was  a  gentlewoman  of  the  old  school,  — 
a  Quakeress,  —  who  possessed  rare  wisdom.  She 
lived  on  Lake  Cayuga,  New  York.  Upon  one  occa- 
sion one  of  her  neighbors  gave  a  party  to  which  all 
the  distinguished  families  of  the  county  were  bidden 
save  Aunt  Swan,  against  whom  a  fancied  grievance 
was  cherished.  The  night  of  the  festivity  arrived, 
and  stately  Aunt  Swan,  in  her  Quaker  garb  of  mode 
satin  and  sheerest  muslin,  stepped  into  her  carriage 
and  was  driven  to  her  friend's  house.  Making  her 
way  through  the  throng  to  the  hostess,  she  said  with 
her  sweet  dignity :  — 

"Friend  Clarissy,  thy  servant  forgot  to  leave  me 
thy  invitation,  and  it  is  out  of  such  little  things  that 
friendships  are  often  marred.     So  I  have  come  as 

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8  LIGHTS  AND  SHADOWS  chap. 

thy  old  friend  to  enjoy  thy  hospitality."  The  diffi- 
culty was  healed. 

Among  my  parishioners  was  a  man  of  strong  fibre 
but  with  little  reverence,  apparently,  for  Christian 
truth.  His  wife  was  a  communicant  of  the  Church. 
Upon  her  death-bed  she  sent  for  me,  and  in  the  agony 
of  parting  from  her  only  child,  begged  me  to  be  a 
friend  to  her  husband,  that  I  might  influence  him  in 
training  their  son.  Her  last  words,  "If  you  lose 
sight  of  John,  my  boy  will  be  lost,"  continued  to  ring 
in  my  ears,  and  I  tried  to  win  the  man's  affections. 
Late  one  stormy  night  I  returned  from  a  visit  to  a 
dying  woman  to  find  the  man  waiting  for  me  in  a 
state  of  great  excitement.     He  began  his  sad  story 

at  once,  saying:  "You  know  Mr. !     The  woman 

with  whom  he  is  living  is  not  his  wife.  She  is  the 
daughter  of  an  Englishman,  and  ran  away  to  marry 
this  man.  Some  day  they  will  quarrel  and  that 
woman  will  die  of  a  broken  heart.  Will  you  marry 
them  to-night  ?  " 

"Do  you  ask  me  to  go  to  a  man's  house  at  mid* 
night,  and  tell  him  that  I  have  come  to  marry  him?" 
I  exclaimed. 

"Yes,"  was  the  answer,  "and  I  know  you  will  do 
it." 

It  was  God's  Spirit  which  led  us  to  the  house, 
where  we  found  the  man  and  woman  sitting  by  the 
cradle  of  a  sick  child.  They  were  naturally  surprised 
when  told  of  my  errand,  and  not  inclined  to  listen  to 
my  pleading,  but  finally  their  hearts  were  touched  by 
the  thought  that  I  was  there  to  save  their  child  from 
shame,  and  an  agonized  outburst  of  tears  showed  me 

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I.  OF  A  LONG  EPISCOPATE  9 

the  woman's  overburdened  heart.  The  laws  of  New 
York  required  no  marriage  license,  and  just  as  the 
clock  struck  twelve  I  pronounced  them  man  and 

wife.    The  next  morning  poor  John was  burned 

to  death  so  suddenly  that  he  had  hardly  time  to  say, 
^'  God  have  mercy."  At  his  burial  there  was  a  look 
of  incredulity  upon  the  faces  of  many  in  the  congre- 
gation, when  I  spoke  of  a  noble  and  loving  act  of  the 
departed  brother  such  as  few  would  have  dared  to  do. 
It  taught  me  a  lesson  of  charity  which  I  have  never 
forgotten. 

One  cold  night  in  midwinter  I  was  awakened  by 
the  distressed  voice  of  a  poor  German  woman  under 
my  window,  begging  me  to  go  to  her  dying  husband. 
I  dressed  quickly  and  went  to  the  wretched  home, 
where  I  found  the  man  very  near  death,  and  the 
house  lacking  the  common  necessities  of  life.  I 
realized  for  the  first  time  the  meaning  of  illness 
where  gaunt  poverty  dwells  in  the  home.  I  sent 
one  child  for  a  physician,  another  to  my  house  for 
blankets  and  spirits,  and  then  knelt  down  and  com- 
mended the  dying  man  to  the  Saviour.  There  was 
a  family  of  seven  children  to  be  cared  for.  At  my 
first  visit  after  the  burial  I  f oimd  the  house  in  an 
untidy  condition.  I  said  to  the  woman:  **If  you 
want  my  help  I  will  give  it  to  you  on  one  condition, 
— you  must  keep  your  house  and  children  clean. 
Water  is  plentiful,  and  without  cleanliness  you  are 
not  respectable."  I  bought  two  pigs  —  one  to  pay 
for  the  next  year's  rent,  and  the  other  for  the  use  of 
the  family.  In  the  spring,  places  were  found  for 
the  older  boys,  and  in  season  the  whole  family  gath^ 

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10  LIGHTS  AND  SHADOWS  chap. 

ered  hops  and  berries  to  sell.  Once  a  week  I  visited 
them  to  give  advice  and  counsel.  It  was  a  practical 
seed-sowing  which  yielded  practical  results.  The 
family  grew  prosperous  and  independent,  and  all 
became  useful  communicants  of  the  Church.  It 
taught  me  that  the  poor  need  our  brains  more  than 
our  alms. 

A  prominent  member  of  the  Presbyterian  Church 
married  a  communicant  of  my  parish.  They  agreed 
to  attend  alternately  each  other's  place  of  worship^ 
The  husband  said  to  me  one  day :  ^*  I  do  not  like  to 
turn  my  back  on  the  Lord's  Table.  May  I  go  to  the 
Communion  with  my  wife  ?  "  I  replied :  "  It  is  not 
our  Communion  Table,  it  is  the  Lord's ;  if  you  have 
been  baptized  in  the  name  of  the  Blessed  Trinity, 
hear  the  invitation,  ^Ye  who  do  truly  repent  and 
desire  to  come ; '  it  is  your  privilege."  It  was  my 
custom  to  seek  counsel  of  my  bishop.  When  I  laid 
the  matter  before  Bishop  de  Lancey,  he  said,  "  You 
have  done  right";  and  then  he  added,  "When 
Bishop  Hobart  was  the  rector  of  Trinity  Church,  a 
man  came  to  him  and  said:  ^Bishop,  it  gives  me 
great  sorrow  to  leave  your  church  before  the  Holy 
Communion.     May  I  come  ? ' 

"The  bishop  asked,  ^Were  you  baptized  in  the 
name  of  the  Blessed  Trinity  ? ' 

"  ^  Yes,'  was  the  answer. 

"  ^  Do  you  believe  in  the  Apostles'  Creed  ? '  asked 
the  bishop. 

"  ^  Yes,'  was  the  reply,  ^  I  believe  it  with  all  my 
heart,  but  I  am  not  sure  that  I  interpret  it  exactly 
as  you  do.' 

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I.  OF  A  LONG  EPISCOPATE  11 

"  The  bishop  replied,  *  The  Church  has  not  bidden 
you  to  accept  Bishop  Hobart's  interpretation.' " 

Forty  years  ago  Christians  were  not  as  ready  to 
see  the  image  of  Christ  in  those  from  whom  they 
differed  as  now.  During  my  rectorship  a  noted 
clergyman  came  to  Rome  to  preach  upon  the  folly  of 
celebrating  Christmas.  A  few  years  ago  a  letter 
written  from  Europe  by  that  same  clergyman  told  of 
the  comfort  which  he  had  found  in  the  services  of 
the  Church  of  England  on  the  continent,  and  the 
blessedness  of  the  Church's  Year. 

It  was  always  my  custom  to  hold  a  third  service 
on  the  Lord's  Day  at  some  village  or  hamlet  in  the 
country.  After  one  of  these  services  a  note  was 
brought  me  saying :  "  My  husband  is  very  ill  and  in 
great  distress,  for  he  is  not  ready  to  die.  Will  you 
bring  some  of  the  brethren  and  pray  for  him  ?  " 

It  was  one  of  the  coldest  nights  of  midwinter,  and 
it  was  a  drive  of  many  miles  to  the  home  of  the 
dying  man.  As  I  entered  his  room  he  exclaimed,  "  I 
am  a  great  sinner ;  I  am  not  ready  to  die ;  can  you 
help  me  ?  " 

I  told  the  poor  soul  of  God's  love  and  prayed  with 
him.  He  seemed  much  comforted,  and  begged  me 
to  come  again,  which  I  did  two  days  later.  As  I 
entered  the  room  the  man  turned  his  dying  eyes 
upon  me  and  cried :  "  You  are  what  they  call  Episco- 
pal. You  pray  out  of  a  book.  You  don't  let  other 
ministers  preach  in  your  pulpit."  He  glibly  re- 
peated every  stale  objection  against  the  Church,  and 
when  he  had  finished  I  said  quietly:  — 

**  When  I  came  here  two  days  ago,  I  did  not  tell 

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12  LIGHTS  AND  SHADOWS  chap. 

you  that  I  was  an  Episcopal  clergyman,  nor  did  I 
tell  you  about  the  Church  and  its  ministry.  I  tried 
to  lead  you  to  the  Lamb  of  God,  and  I  told  you  of 
His  love  in  asking  you  to  believe  and  be  baptized." 
But  all  my  words  fell  upon  dumb  ears ;  some  one  had 
poisoned  the  poor  wanderer's  mind,  and  he  died  unbap- 
tized.  It  was  a  sad  lesson  of  the  way  in  which  strife 
and  bitterness  shut  men  out  of  the  joy  of  believing. 

Like  most  young  clergymen  I  was  overconfident 
of  my  theological  attainments  and  of  the  soundness 
of  my  philosophy.  The  Rev.  Dr.  George  Leeds, 
my  neighbor  in  Grace  Church,  Utica,  had  asked  me 
to  preach  for  him.  I  selected  the  sermon  which  I 
considered  my  best.  The  following  day  I  met  Judge 
Beardsley,  who  had  known  me  from  childhood,  and, 
laying  his  hand  earnestly  on  my  shoulder,  as  I  sup- 
posed to  commend  my  eloquence  of  the  preceding 
day,  he  said:  "  Henry,  no  matter  how  long  you  live, 
never  preach  that  sermon  again!  I  know  more  phi- 
losophy than  you  have  learned.  You  must  not  try  to 
preach  to  the  judge,  but  to  the  tempted,  sinful  man. 
Tell  him  of  the  love  of  Jesus  Christ  and  then  you 
will  help  him."  It  taught  me  that  God's  message  in 
Jesus  Christ  is  to  the  heart. 

My  aunt,  Mrs.  George  Whipple,  a  niece  of  Daniel 
Webster,  told  me  that  when  her  uncle  was  staying  at 
John  Taylor's,  in  New  Hampshire,  he  attended  the 
little  church  morning  and  evening.  A  fellow-senator 
said  to  him,  "  Mr.  Webster,  I  am  surprised  that  you 
go  twice  on  Sunday  to  hear  a  plain  country  preacher, 
when  you  pay  little  attention  to  far  abler  sermons  in 
Waahhigton." 

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I.  OF  A  LONG  EPISCOPATE  Id 

"In  Washington,"  Mr,  Webgter  replied,  "they 
preach  to  Daniel  Webster  the  statesman,  but  this 
man  has  been  telling  Daniel  Webster,  the  sinner,  of 
Jesus  of  Nazareth,  and  it  has  been  helping  him." 

In  1863  Mrs.  Whipple  was  very  ill,  and  the  physi- 
cian said  that  she  must  go  to  a  warm  climate.  My 
brothei>in-law,  Hon.  George  R.  Fairbanks,  invited 
her  to  spend  the  winter  at  his  home  in  St.  Augustine, 
and  on  the  way  we  stopped  in  New  York,  where  the 
Greneral  Convention  was  in  session.  There  I  met 
Bishop  Rutledge,  who  said  to  me :  "I  have  no  clergy- 
man in  East  Florida.  Do  come  and  help  me  this 
winter."  Bishop  de  Lancey  offered  to  supply  my 
parish,  my  vestry  gave  me  a  leave  of  absence,  and  I 
accepted  the  temporary  cure  of  Trinity  Church,  St. 
Augustine,  where  my  brother-in-law,  the  Rev.  Benja- 
min Wright,  had  had  a  short  but  blessed  ministry, 
entering  into  rest  in  1852.  At  that  time  much  of 
Florida  was  terra  incognita.  It  had  not  recovered 
from  the  desolation  of  the  Indian  Seminole  war,  and 
the  great  freeze  had  destroyed  tropical  fruits,  while 
the  population  was  small  and  scattered.  I  held  mis- 
sionary services  on  plantations  at  Picolata,  Palatka, 
and  many  other  places.  Jacksonville  was  a  small 
village,  and  the  church  was  vacant.  The  Bishop  in- 
vited me  to  preach  the  Convention  sermon  at  Talla- 
hassee. I  left  Jacksonville  for  this  journey  of  two 
hundred  miles  at  eleven  o'clock  Sunday  night,  and 
was  travelling,  or  trying  to  travel,  until  three  o'clock 
the  following  Sunday  morning,  when  I  reached  Tal- 
lahassee. It  is  now  a  six  hours'  journey  by  rail.  All 
through  that  part  of  the  country  I  held  services  at 

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14  LIGHTS  AND  SHADOWS  chap. 

the  old  plantation  homes  —  often  truly  patriarchal  — » 
where  master  and  slave  were  united  in  bonds  of  aflEec- 
tion,  and  where  black  and  white  children  were  bap- 
tized at  the  same  font.  After  one  of  these  services 
at  Mr.  Dupont's  plantation,  an  old  slave  woman 
brought  me  a  large  basket  of  eggs,  which  were  then 
selling  for  fifty  cents  a  dozen.  Turning  to  my  old 
sexton,  David,  I  said,  "  David,  you  have  done  wrong 
to  beg  these  eggs  of  these  poor  people."  '^  Massa," 
broke  in  one  of  the  women,  "  David  done  ask  fur  no 
eggs.  We  done  ask  him  down  ter  de  quarters  what 
youse  doin'  fur  de  Lord  at  St.  Augustine.  David  say 
youse  done  fixin'  de  church  bigger.  We  says,  we'se 
guine  ter  have  somefing  in  dat  us  selfs.  So  I  done 
gives  ten  eggi^,  an'  Clarissey,  five  eggs,  an'  Sally, 
fifteen  eggs,  and  Cloey,  two  eggs,  an'  so  along ;  an' 
Massa,  please  takes  um ;  dey's  fur  de  Lord." 

Old  David  was  a  devout  man  who  believed  in 
Jesus  Christ  as  if  he  had  put  his  finger  in  the  prints 
of  the  nails.  Jesus  walked  with  him,  was  in  his 
home  and  heard  his  prayers.  He  believed  implicitly 
in  "  Apostolic  Secession,"  as  he  called  it.  In  those 
days  black  and  white  were  members  of  one  household 
of  faith  and  knelt  beside  one  altar.  I  had  a  large 
class  of  black  servants  preparing  for  confirmation, 
and  David  always  stood  at  the  door  listening  to  the 
lessons,  which  he  afterward  repeated  to  others.  At 
the  close  of  my  last  instruction,  I  said,  "  I  am  glad 
to  hear  from  your  masters  that  you  are  trying  to  live 
Christian  lives,  and  next  Sunday  I  will  present  you 
to  the  bishop  for  confirmation."  David  stepped  for- 
ward and  said  respectfully,  "  Massa,  tell  dem  ef  dey 

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I.  OP  A  LONG  EPISCOPATE  16 

done  comes  in  ter  dis  yere  church,  days  got  ter  stick. 
Dis  yere  church  don'  take  in  nobody  ter  go  off  ter 
Mefodist  an'  Presbyterian;  here  deys  got  ter  sticky 
shu ! " 

I  missed  David  one  Sunday,  and  finding  that  he 
had  gone  to  the  Dupont  plantation  to  hold  service,  I 
said  to  him  the  next  day,  "  David,  I  hear  that  you 
were  preaching  yesterday."  He  looked  surprised, 
but  answered  solemnly :  **  Massa,  I  isn't  no  such  man 
es  dat.  I  done  knows  all  about  dat  blessed  doctrine 
of  Apostolic  Secession.  Nobody  preach  in  dis  yere 
church  except  he's  sent.  Nobody  send  me;  I  goes 
myself.  But,  Massa,  dere's  one  ting  done  puzzlin' 
me,  —  why  so  many  fokes  Christ  died  fo'  done  have 
nobody  sent  ter  'em.  So  I  says,  I'se  guine  myself 
and  done  tell  'em  all  I  knows  'bout  Jesus.  Now, 
Massa,  when  de  dear  Lord  sees  'em  comin'  home  in 
white  robes,  singin'  dat  song  dey  done  can't  sing  'less 
deys  redeemed,  doesn't  yer  tink,  Massa,  He'll  done  be 
jes'  as  glad  ter  see  'em  as  ef  dey'd  come  de  reglar 
way?" 

When  David  died,  Bishop  Whittingham  and  Bishop 
Alonzo  Potter  officiated  at  his  burial. 

I  held  the  first  service  of  our  church  at  Palatka  in 
an  old  tumble-down  warehouse.  There  I  found  the 
learned  jurist  and  statesman,  Hon.  Isaac  H.  Bronson, 
Judge  of  the  United  States  Court.  He  was  an  invalid, 
unable  to  attend  public  service,  and  although  not  a 
communicant  of  the  Church,  he  always  welcomed  my 
visits,  and  seemed  deeply  interested  in  the  subject  of 
religion.  I  well  remember  our  first  conversation 
upon  the  Fatherhood  of  God,  when  I  was  asking  my- 

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10  LIGHTS  AND  SHADOWS  chap 

self  what  I  could  say  to  touch  the  heart  of  this  ripe 
scholar.  Suddenly  he  exclaimed,  "  Mr.  Whipple,  tell 
me  of  Jesus  Christ  as  you  would  tell  my  black  boy 
Jim,  and  I  shall  be  grateful.  I  am  bewildered  by 
the  theories  of  men ! '' 

It  unsealed  my  heart  and  lips,  and  later  I  had  the 
great  joy  of  receiving  this  noble  soul  to  the  Com- 
munion. It  was  a  pleasure  that  I  was  able  to  raise 
the  means  to  build  the  church  that  now  stands  in 
Palatka,  in  which  many  invalids  have  found  comfort 
in  the  winter  months. 

The  Crackers^  a  name  given  to  the  poor  whites  of 
the  South,  formed  a  large  part  of  the  population  at 
that  time.  They  were  a  rude,  uneducated  class,  but 
often  possessing  strong  common  sense  and  ideas  of 
justice.  On  one  of  my  journeys  I  came  to  a  Cracker's 
cabin,  where  a  tall,  gaunt  man  in  hunting  shirt  and 
slouch  hat  was  smoking  his  pipe  and  caressing  the 
head  of  a  deerhound. 

"  Hallo,  stranger,"  came  the  salutation,  "  be  you  a 
preacher  ?  " 

^^  Yes,"  I  answered. 

"  Then  I  want  to  know  if  dogs  kin  go  to  heaven. 
I  can't  read,  but  I've  a  friend  what  kin,  and  he  says 
he's  read  in  the  Bible,  plain  print,  about  white  horses 
and  black  horses  in  heaven.  Now,  stranger,  this  yar 
dog  knows  more'n  any  horse  on  earth,  and  ef  he 
can't  go  to  heaven,  it  ain't  no  place  fur  me,  an'  I 
don't  want  to  go  thar." 

At  the  request  of  Bishop  Rutledge  I  visited  Charles- 
ton to  secure  aid  for  missionary  work.  Nothing 
could  exceed  the  open-handed  generosity,  the  hospi- 

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1.  OF  A  LONG  EPISCOPATE  17 

tality  and  warm-hearted  sympathy  of  its  citizens,  and 
I  returned  to  St.  Augustine  with  an  ofiEering  which 
gladdened  the  heart  of  the  good  bishop.  At  that 
time  Charleston  was  the  most  generous  contributor 
to  Foreign  Missions  of  any  city  in  the  United  States. 


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CHAPTER  II 

After  a  winter  of  blessed  experience  in  Florida,  I 
returned  to  my  parish  in  Rome.  I  received  calls  to 
Grace  Church,  Chicago,  St.  Paul's  Church,  Milwaukee, 
to  Terre  Haute,  and  several  other  places ;  but  I  loved 
my  flock  as  they  loved  me  and,  as  there  was  every 
sign  that  God's  blessing  rested  upon  my  work,  I  de- 
clined all  calls. 

In  the  winter  of  1856,  Albert  E.  Neely  of  Chicago, 
brother  of  the  dear  Bishop  of  Maine,  came  to  see  me. 
After  telling  me  of  the  great  number  of  artisans, 
clerks,  and  railway  men  in  that  city  who  were  as 
sheep  having  no  shepherd,  and  of  the  multitude  of 
wanderers  where  there  was  not  a  free  church,  he 
begged  me  to  go  to  Chicago  and  take  up  this  work. 
His  words  moved  me  deeply.  The  more  I  prayed 
and  thought  over  it  the  plainer  the  way  of  duty 
seemed.  Bishop  de  Lancey  said:  "  You  must  not  go. 
If  you  wanted  to  go  West,  why  did  you  not  accept  a 
settled  parish  ?  If  you  go,  you  will  starve."  Every 
one  thought  it  was  madness,  but  my  convictions 
remained  clear.  The  Rev.  Dr.  Clarkson  of  St.  James' 
Church,  Chicago  (afterward  Bishop  of  Nebraska), 
lent  three  members  of  his  congregation  to  make  the 
number  necessary  to  organize  a  parish.  They  organ- 
ized the  Free  Church  of  the  Holy  Communion,  rented 
Metropolitan  Hall,  and  called  me. 

18 

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CHAP.  11.  A  LONG  EPISCOPATE  19 

At  first  my  parishioners  were  from  the  highways 
and  hedges,  and  the  support  came  from  the  free-will 
offerings  of  the  people.  I  visited  every  shop,  saloon, 
and  factory  within  a  mile  of  the  hall,  leaving  a  card 
giving  the  place  and  hour  of  worship  and  stating  that 
I  would  be  at  the  service  of  any  one  needing  help,  day 
or  night.  I  called  on  William  Mc Alpine,  the  chief 
engineer  of  the  Galena  railway,  to  ask  his  advice  as 
to  the  best  way  to  reach  the  operatives,  for  there  were 
hundreds  of  railway  men  in  Chicago. 

Mr.  McAJpine  asked,  "How  much  do  you  know 
about  a  steam-engine  ?  " 

"Nothing,"  I  replied. 

"Then,"  he  said,  "read  Lardner's  *  Railway  Econ- 
omy '  until  you  are  able  to  ask  an  engineer  a  ques- 
tion about  a  locomotive  and  he  not  think  you  a 
fool." 

I  followed  this  advice,  and  in  due  season  went  to  the 
roundhouse  of  the  Galena  railway,  where  I  found  a 
number  of  engineers  standing  by  a  locomotive  which 
the  firemen  were  cleaning.  Observing  that  it  was  a 
Taunton  engine  with  inside  connections,  I  asked  at  a 
venture,  "  Which  do  you  like  the  better,  inside  or 
outside  connections?"  This  was  followed  by  ques- 
tions about  steam  heaters  and  variable  exhausts,  and 
in  less  than  half  an  hour  I  was  taught  far  more  than 
I  had  learned  from  my  book.  In  leaving  I  said : 
"  Boys,  where  do  you  go  to  church  ?  I  have  a  free 
church  in  Metropolitan  Hall  where  I  shall  be  glad  to 
see  you,  and  if  at  any  time  you  have  an  accident  or 
need  me,  I  will  gladly  go  to  you."  The  following 
Sunday  every  man  was  in  church.     This  was  before 

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20  LIGHTS  AND  SHADOWS  chap. 

the  day  of  air-brakes^  and  accidents  were  frequent. 
Whenever  I  heard  of  one  I  immediately  went  to  the 
sufferer  and  very  soon  I  f oimd  that  superintendents 
and  station-masters  were  expressing  their  approval 
of  "  that  sort  of  religion,"  and  many  of  the  officials 
became  members  of  my  congregation.  M.  L.  Sykes, 
George  B.  McClellan,  John  Newell,  John  Tracy, 
E.  B.  Phillips,  Joseph  and  James  Tucker,  General 
Bumside,  George  Dunlap,  and  others  became  lifelong 
friends. 

There  are  no  men  who  deserve  and  need  the  sym- 
pathy of  Christian  men  more  than  railway  operatives. 
They  are  intelligent  and  brave,  and  face  death  for  us 
every  day.  I  learned  to  esteem  and  love  them  as  I 
looked  into  their  earnest  faces  turned  up  to  me  for 
God's  message  of  love. 

Mr.  McAlpine  was  an  ardent  Democrat.  A  few 
weeks  before  the  meeting  of  the  Republican  Conven- 
tion in  Chicago,  in  1860, 1  met  him  as  he  was  on  his 
way  to  call  upon  Senator  Douglas.  He  asked  me 
to  accompany  him,  and  during  the  conversation  Mr. 
McAlpine  asked  the  senator  whom  he  thought  the 
Republicans  would  nominate  for  President. 

**  No  one  can  foresee  the  action  of  the  Convention," 
was  the  answer, "  but  if  the  Republicans  are  wise  they 
will  nominate  Abraham  Lincoln." 

"  Do  you  think  that  he  is  fit  to  be  President  ? '' 
exclaimed  Mr.  McAlpine  in  surprise. 

Mr.  Douglas  replied,  "You  know  I  have  been  a 
public  speaker  since  I  came  to  Illinois,  and  I  have 
never  met  so  able  an  opponent  as  Abraham  Lincoln." 

Much  of  my  work  and  visiting  was  among  the  poor 

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n.  OF  A  LONG  EPISCOPATE  21 

and  outcaat.  Yolumes  would  not  hold  the  experiences 
of  those  days.  So  often  the  shadows  were  shifted 
to  show  that  in  the  most  brutalized  lives  there  were 
traces  of  God's  image  left.  I  was  one  day  called  to 
a  house  of  sm  to  see  a  dying  gkl,  whom  I  found  in 
the  depths  of  sorrow.  Her  story  was  the  old  story 
of  man's  inhumanity  to  woman,  and  of  parents'  piti- 
lessness  to  an  erring  child.  Dr.  Kelly,  the  girl's 
physician  who  accompanied  me  on  my  visits,  suddenly 
advised  me  to  discontinue  them,  saying  that  'Hhe 
brute  who  owned  the  house  had  declared  that  he 
would  kill  me  if  I  appeared  again."  On  my  next 
visit  the  menacing  figure  of  the  man  confronted  me. 
Taking  him  by  surprise,  I  put  my  hand  on  his  shoul- 
der and  said :  "  I  heard  your  threat,  but  I  know  you 
wUl  not  injure  me  because  you  have  had  a  mother. 
I  must  help  this  poor  girl,  for  whatever  she  is  to 
others,  to  me  she  is  a  wandering  lamb  of  the  Saviour." 
The  threatening  attitude  was  changed,  there  were  no 
more  threats,  and  I  believe  that  the  child  found  mercy 
at  the  hand  of  Him  who  pardoned  the  Magdalene  of 
nineteen  hundred  years  ago. 

This  experience  was  not  as  trying  as  that  of  the 
Rev.  Benjamin  Evans,  for  many  years  one  of  my 
dergy.  He  was  summoned  to  a  dying  girl  at  Cor- 
lear's  Hook  in  New  York.  The  house  of  shame  was 
kept  by  an  incarnate  devil.  After  several  visits  he 
was  met  at  the  door  by  a  servant  who  said :  "  The 
mistress  has  been  away ;  she  has  just  heard  that  you 
have  been  here ;  she  says  if  you  ever  pray  again  in 
her  house  she  will  kill  you."  Mr.  Evans  went  to  the 
room  of  the  sick  girl,  and  a  moment  after  the  woman 

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22  LIGHTS  AND  SHADOWS  chap. 

appeared  with  a  drawn  bowie-knife,  screaming,  *^  Gret 
out !  Don't  pray  here,  if  you  do  I  will  kill  you ! " 
With  his  usual  courtesy  Mr.  Evans  replied,  quietly  : 
"  Madam,  I  came  here  to  commend  this  dying  girl  to 
Jesus  Christ.  I  can  pray  with  my  eyes  open.  I  shall 
now  pray,  and  if  you  stir  one  step  while  I  am  pray- 
ing, I  will  break  your  head  with  this  stick.''  What 
a  scene  !  The  virago  stood  with  uplifted  bowie-knife, 
while  the  clergyman  with  his  oak  stick  raised,  and 
tears  rolling  down  his  cheeks,  plead  for  mercy  for 
the  dying  girl. 

Actors  and  actresses  came  often  to  my  services. 
Upon  one  occasion  I  noticed  in  the  congregation  a 
lady  dressed  in  mourning,  whose  devout  manner  and  in- 
terest in  the  service  attracted  me.  No  one  knew  her ; 
but  upon  learning  that  she  was  staying  at  an  hotel 
in  the  city,  I  called  upon  her  and  learned  that  she 
was  a  noted  actress.  I  found  my  parishioner  with  a 
beautiful  child  in  her  arms.  She  seemed  touched  that 
I  had  observed  her  interest  in  the  sermon  of  the  day 
before,  and  when  I  asked  if  her  child  had  been  bap- 
tized, she  answered,  with  tears  in  her  eyes :  "  I  have 
never  been  baptized.  I  am  an  actress.  You  would 
not  baptize  me,  and  I  cannot  put  a  gulf  between  my 
child  and  myself !  "  "  But  actresses  have  souls  to  be 
saved,"  I  answered.  "  The  gospel  is  as  much  for 
them  as  for  others."  There  was  a  grateful  expres- 
sion in  the  woman's  face,  as  she  said  sadly,  "  It  is 
not  the  popular  belief." 

I  learned  the  woman's  history,  and  that  the  profes- 
sion of  the  stage  had  been  hers  from  childhood,  while 
she  had  led  an  exemplary  life.     I  instructed  her  and 

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II.  OF  A  LONG  EPISCOPATE  23 

prepared  her  for  holy  baptism.  Some  of  my  brethren 
advised  me  not  to  baptize  her,  and  members  of  the 
parish  were  afraid  that  it  would  injure  the  Church. 
While  the  discussion  was  going  on,  Mr.  and  Mrs.  Mc- 
Alpine,  who  were  among  my  most  influential  parish- 
ioners, called  upon  me  to  say  that  they  would  be  glad 

to  act  as  witnesses  at  the  baptism  of  Mrs. ,  if  I 

desired  it.  This  ended  all  strife.  Knowing  the  weak 
side  of  human  nature,  I  was  pained  but  not  surprised 
at  the  sudden  transition  of  feeling  in  the  parish.  Con- 
vinced of  this  woman's  fitness  to  receive  the  sacra- 
ments of  the  Church,  I  would  have  received  her  had 
it  left  me  with  a  congregation  of  one  mother  and 
babe. 

When  Bishop  Whitehouse  asked  my  reasons  for  pre- 
senting an  actress  for  confirmation,  I  said:  "Bishop, 
would  you  sustain  me  ii  I  were  to  suspend  a  com- 
municant from  the  Holy  Communion  for  attending 
the  theatre?"  "Certainly  not,"  was  the  reply. 
"  Then  can  I  refuse  to  receive  this  pure  woman  who 
loves  Jesus  Christ,  when  she  asks  for  a  home  in  the 
Church?"  "Certainly  not,"  he  answered,  with  a 
smile. 

Years  after,  when  in  Rome,  Italy,  I  held  service  at 
the  United  States  Embassy,  and  Charlotte  Cushman 
was  present.  She  did  not  come  to  the  Holy  Com- 
munion, and  the  next  day  I  visited  her.  When  I 
expressed  regret  that  she  had  gone  away  from  the 
Communion,  she  exclaimed  earnestly,  "  Bishop,  I  am 
an  actress,  and  you  know  how  harshly  we  are  judged 
by  Christians."  We  had  many  long  conversations 
about  Christian  duty,  during  my  stay  in  Rome,  and  I 

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24  LIGHTS  AND  SHADOWS  chap. 

never  knew  any  one  who  had  a  deeper  interest  in  holy 
things.  I  did  not  meet  her  again  for  many  years. 
When  in  Cleveland  I  saw  a  notice  that  she  was  to 
give  a  farewell  reading.  I  called  upon  her^  and  when 
she  came  into  the  room  she  rushed  toward  me  with 
outstretched  hands,  with  the  words :  "  Bishop,  that  is 
all  settled !  You  know  I  have  undergone  heroic  suf- 
fering, and  what  could  I  have  done  without  Jesus ! 
And  how  can  I  thank  you  for  the  help  and  comfort 
you  have  given  to  me ! "     It  was  our  last  meeting. 

During  my  rectorship  I  held  many  services  in  the 
coimtry  around  Chicago ;  at  the  homes  of  S.  H.  Ker- 
fopt,  whose  daughter  Alice  was  the  first  graduate  of 
my  St.  Mary's  Hall,  of  Thomas  B.  Bryan,  who  was  a 
generous  helper  in  the  early  days  of  missionary  work 
in  Minnesota,  and  of  many  another  fresh  in  memory. 
My  life  in  Chicago  was  made  happy  by  the  generous 
confidence  given  me  by  my  own  and  other  folds. 

The  Church  in  Chicago  was  not  a  united  house- 
hold. The  differences  between  High  Church  and 
Low  Chiu'ch  were  then  burning  questions.  I  have 
often  thought  of  the  words  of  the  Rev.  Dr.  Herman 
Dyer :  "  Strife  is  a  great  price  to  pay  for  the 
best  results,  but  strife  between  kinsmen  of  Jesus 
Christ  is  almost  an  unpardonable  sin."  The  Rev. 
Noah  Schenck,  Dr.  William  Smallwood,  and  the 
Rev.  Hiram  Bishop  were  the  representatives  of  the 
Low  Church  party,  and  Dr.  R.  H.  Clarkson,  the  Rev. 
Gustaf  Unonius,  and  the  Rev.  John  W.  Clark, 
of  the  High  Church  party.  But  all  have  been  my 
lifelong  friends.  The  Rev.  Mr.  Unonius  had  charge 
of  the  Swedish  Church  of  St.  Ansgarius,  to  which 

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u.  OF  A  LONG  EPISCOPATE  25 

Jenny  Lind  gave  a  most  beautiful  communion  ser- 
vice. When  Mr.  Unonius  was  about  to  return  to 
Sweden,  I  was  asked  by  pastor  and  people  to  take 
charge  of  the  parish.  My  third  service  on  every 
Lord's  Day  was  for  them,  besides  administering  the 
Holy  Communion  at  an  early  hour.  My  interest  in 
them  has  been  rewarded,  for  we  have  now  several 
prosperous  Swedish  parishes  in  my  diocese,  of  which 
I  shall  speak  later. 

The  bishop  of  the  diocese  of  Dlinois  resided  in 
New  York,  and  the  fact  of  his  non-residence  had 
caused  much  irritation  and  bad  feeling  on  the  part  of 
Churchmen.  The  Diocesan  Convention  had  made 
an  assessment  of  one  dollar  on  each  communicant 
for  the  support  of  the  bishop.  I  called  the  attention 
of  my  vestry  to  our  dues,  but  the  answer  was,  "  We 
shall  not  pay  it  until  the  bishop  resides  here."  I 
expressed  my  deep  regret  at  the  position  taken,  and 
said  that  I  should  not  preach  another  sermon  in  the 
parish  if  the  canonical  obligations  were  not  met. 
Not  until  then  was  the  assessment  paid.  No  one 
felt  more  keenly  than  I  did  the  non-residence  of 
Bishop  Whitehouse,  but  to  me  he  was  always  the 
kindest  and  most  affectionate  of  friends  and  bishops. 


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CHAPTER  III 

In  June,  1859,  I  one  day  returned  from  visiting 
my  parish  and  found  my  dear  friend,  the  Rev.  Dr. 
Clarkson,  walking  up  and  down  in  front  of  my  house. 
He  ran  toward  me  and  throwing  his  arms  around 
my  neck  exclaimed,  "  My  dear  brother,  you  have 
been  elected  Bishop  of  Minnesota." 

I  cannot  attempt  to  describe  my  feeling  at  this 
announcement.  I  felt  and  said  that  I  could  not 
accept  the  grave  responsibility  of  this  holy  office. 
I  received  letters  from  Bishops  Kemper,  Whitehouse, 
De  Lancey,  the  Rev.  E.  G.  Gear  and  from  clergy  and 
laity,  both  East  and  West,  all  advising  me  to  accept 
the  election. 

The  letters  of  D.  B.  Knickerbacker,  James  Lloyd 
Breck,  E.  R.  Welles,  and  others  breathed  a  spirit  of 
affection.  The  letter  of  the  committee  of  notification 
expressed  confidence  and  the  hope  that  I  would 
accept.  I  had  great  searchings  of  heart  and  sought 
council  from  my  Heavenly  Father.  When  I  learned 
the  history  of  the  election,  I  felt  that  it  was  a  provi- 
dential call  from  God.  Several  of  the  clergy  of 
Minnesota  had  written  to  Bishop  Horatio  Potter,  ask- 
ing him  to  name  a  suitable  person  for  their  bishop. 
He  named  the  Rev.  Dr.  John  Ireland  Tucker,  of 
Troy.  Others  had  selected  as  their  candidate  the 
Rev.  Dr.  A.  B.  Paterson,  rector  of  St.  Paul's  Church, 
St.  Paul. 

26 

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CHAP.  m.  A  LONG  EPISCOPATE  ft 

There  was  a  provision  in  the  constitution  of  the 
diocese  that  the  clergy  should  nominate  and  the 
laity  confirm,  but  if  a  candidate  were  twice  chosen 
by  the  clergy  and  rejected  by  the  laity  his  name 
could  not  again  be  presented.  The  Rev.  Dr.  Tucker 
was  twice  nominated  by  the  clergy,  but  not  confirmed 
by  the  laity.  The  clergy  asked  permission  to  retire 
for  council  and  prayer.  It  was  then  proposed  that 
each  clergyman  who  had  not  voted  for  the  Rev.  Dr. 
Tucker  should  give  his  reasons  for  his  vote,  and  that 
other  names  should  be  presented.  The  Rev.  Dr. 
Faterson,  said:  ^^As  I  came  through  Chicago  the 
Rev.  John  W.  Clark  asked  me  whom  we  were  going 
to  elect  Bishop  of  Minnesota.  He  told  me  of  the 
work  of  the  Rev.  Henry  B.  Whipple  of  Chicago, 
and  said,  *If  I  lived  in  your  diocese  I  should  vote 
for  him.'     I  voted  for  Mr.  Whipple.'* 

After  conference  it  was  proposed  that  they  should 
spend  some  time  in  prayer.  Rising  from  their  knees 
they  returned  to  vote.  The  Rev.  A.  B.  Paterson  re- 
ceived four  votes,  and  I  received  fourteen  votes. 
Judge  E.  T.  Wilder  of  Red  Wing,  H.  T.  Welles,  and 
Judge  Isaac  Atwater  of  Minneapolis  urged  the  laity 
to  confirm  the  nomination,  and  it  was  done.  I  was 
unanimously  confirmed,  receiving  twenty-one  votes. 
Believing  that  the  call  was  from  God,  I  accepted  it, 
subject  to  the  confirmation  of  the  General  Conven- 
tion. 

I  was  consecrated  bishop,  Oct.  13,  1859,  in  St. 
James  Church,  Richmond,  Virginia.  The  Rt.  Rev. 
Jackson  Kemper,  Bishop  of  Wisconsin,  was  the  Pre- 
siding Bishop.     The  Rt.  Rev.  William   Heathcote 

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2S  LIGHTS  AND  SHADOWS  chap. 

de  Lancey,  Bishop  of  western  New  York,  the  Rt.  Rev. 
Henry  John  Whitehouse,  Bishop  of  Illinois,  werfe  my 
presenters.  The  sermon  was  delivered  by  the  Rt. 
Rev.  George  Burgess,  Bishop  of  Maine.  The  above 
named  bishops  and  the  Rt.  Rev.  Nicholas  Hamner 
Cobbs,  Bishop  of  Alabama,  the  Rt.  Rev.  Thomas 
Fielding  Scott,  Missionary  Bishop  of  Oregon  and 
Washington,  the  Rt.  Rev.  Henry  Washington  Lee, 
Bishop  of  Iowa,  the  Rt.  Rev.  Thomas  March  Clark, 
Bishop  of  Rhode  Island,  the  Rt.  Rev.  Samuel  Bow- 
man, Assistant  Bishop  of  Pennsylvania,  united  in  the 
consecration.  The  attending  clergy  were  the  Rev. 
Dr.  W.  D.  Wilson,  and  the  Rev.  Dr.  A.  B.  Paterson. 
Morning  Prayer  was  read  by  the  Rev.  Dr.  E.  G.  Gear 
and  the  Rev.  Dr.  I.  V.  van  Ingen. 

Those  who  have  not  passed  through  the  experience 
cannot  imderstand  the  overwhelming  tide  of  feeling 
which  comes  to  one,  as  he  realizes  the  awful  respon- 
sibility of  the  administration  of  such  a  trust,  and  his 
own  imworthiness  for  an  office  borne  by  martyrs 
and  saints.  Never  did  I  so  long  to  cast  myself  at 
the  feet  of  the  Saviour  and  cry,  "Lord,  help  me.'' 
I  was  deeply  impressed  by  one  passage  in  the  sermon 
of  the  gifted  bishop,  where  he  spoke  in  glowing 
words  of  the  tender  sympathy  with  which  his  heart 
went  out  to  one  "  who  from  this  day  gives  up  the 
blessed  ties  which  unite  a  pastor  to  his  people ;  who 
will  henceforth  bear  heavy  burdens  and  often  find 
no  help  but  in  Jesus  Christ ;  who  will  have  to  build 
up  waste  places,  to  heal  heart-burnings,  and  be  a 
wanderer  until  called  home  by  the  Great  Shepherd.'' 
I  did  not  then  know  all  that  was  meant,  but  often 

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m.  OF  A  LONG  EPISCOPATE  29 

on  the  lonely  prairie,  in  the  wild  forest,  in  the  heat 
and  burden  of  the  day,  the  words  have  come  back  to 
me. 

Bishop  de  Lancey  had  confirmed  me,  ordained  me 
deacon  and  priest,  instituted  me,  and  now  presented 
me,  and  consecrated  me  a  bishop.  Truly  he  was  my 
spiritual  father  as  he  was  my  dearest  friend.  After 
the  service  he  came  to  me  in  the  vestry  and,  putting 
his  arm  around  me,  said  impressively,  ^^My  dear 
brother,  I  want  to  give  you  some  advice  that  will 
save  you  much  trouble."  My  heart  was  full,  and 
expecting  some  spiritual  counsel  to  fall  from  his  lips, 
I  looked  up  earnestly.  "  Never  allow  yourself  to 
be  separated  from  your  luggage."  He  had  once 
said  to  me,  as  a  presbyter,  "  Always  carry  a  sermon 
in  your  bag,  unless  you  have  one  in  your  heart." 

This  Greneral  Convention  met  at  the  time  of  John 
Brown's  raid  at  Harper's  Ferry,  the  begiiming  of  our 
Civil  War.  Its  sessions  were  marked  by  loving  union 
and  godly  concord,  and  we  often  looked  back  to  it, 
in  the  days  when  deadly  strife  had  separated  the 
North  from  the  South,  as  the  prophecy  of  reunion. 

I  held  my  first  confirmation,  at  the  request  of  the 
bishop,  in  my  parish  m  Chicago,  where  I  left  my 
family  for  the  winter.  My  first  service  in  my  dio- 
cese was  on  the  tenth  of  November,  at  Wabasha, 
where  I  baptized  an  infant.  This  was  a  missionary 
station  of  the  Rev.  E.  R.  Welles  of  Red  Wing.  It 
was  beginning  in  the  right  place,  in  missionary  work 
in  a  missionary  diocese. 

November  23,  1859, 1  visited  the  Indian  mission 
of  St.  Columba,  Gull  Lake.     From  my  childhood  I 

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30  LIGHTS  A]^D  SHADOWS  chap. 

had  felt  a  deep  interest  in  these  brown  children  of 
our  Heavenly  Father.  In  my  native  town  there 
was  an  old  man  who  had  been  captured  by  the 
Indians  when  a  child  and  had  lived  many  years  with 
them.  I  delighted  in  listening  to  his  stories  of 
Indian  life,  and  insensibly  my  heart  was  touched 
and  prepared  for  the  love  which  I  was  to  feel  for 
this  poor  people.  On  this  first  visit  to  Gull  Lake  I 
was  accompanied  by  the  Rev.  J.  L.  Breck.  No  words 
can  describe  the  pitiable  condition  of  these  Indians. 
A  few  miles  from  St.  Columba  we  came  to  a  wigwam 
where  the  half-naked  children  were  crying  from  cold 
and  hunger,  and  the  mother  was  scraping  the  inner 
bark  of  the  pine  tree  for  pitch  to  give  to  her  starving 
children. 

Our  Indian  affairs  were  then  at  their  worst;  with- 
out government,  without  protection,  without  personal 
rights  of  property,  subject  to  every  evil  influence, 
and  the  prey  of  covetous,  dishonest  white  men,  while 
the  fire-water  flowed  in  rivers  of  death. 

Mr.  Breck  had  begun  a  mission  among  the  Chip- 
pewas  at  Gull  Lake  in  1852,  and  in  the  summer  of 
1856  he  went  to  Leech  Lake  to  found  a  mission, 
leaving  Gull  Lake  in  the  charge  of  the  Rev.  E.  Steele 
Peake.  For  a  time  Mr.  Breck  was  hopeful  of  this 
new  field;  but  the  following  year,  in  the  dead  of 
night,  he  was  attacked  by  drunken  Indians  and 
ordered  to  leave  the  country.  He  could  gain  no 
honor  for  his  Master  by  allowing  himself  and  family 
to  be  murdered  by  drunken  savages,  and  he  left  the 
mission.  The  Leech  Lake  Indians  told  me  long  after, 
as  an  excuse  for  their  conduct,  that  the  agent  had 

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52; 

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III.  OF  A  LONG  EPISCOPATE  81 

told  them  that  one  religion  was  as  good  as  another, 
and  if  they  did  not  want  the  missionary  they  could 
drive  him  away. 

We  found  a  few  Christians  at  the  Gull  Lake 
mission  (the  Indian  name  is  Ka-ge-ash-koon-si-kag, 
the  place  of  the  little  gulls),  the  wife  of  White  Fisher, 
the  wife  of  Minogeshik,  Manitowaub  and  wife,  Wil- 
liam Superior  and  wife,  Susannah  Roy  and  two  aged 
Indians  baptized  Abraham  and  Sarah.  The  service 
was  read  by  Enmegahbowh  (baptized  John  Johnson) 
whom  Bishop  Kemper  had  ordained  deacon  in  Fari- 
bault in  1859.  On  accoimt  of  the  unsettled  condition 
of  the  Indian  country,  Mr.  Peake  had  been  compelled 
to  reside  at  Crow  Wing,  leaving  the  mission  in  the 
immediate  charge  of  Enmegahbowh.  The  service 
was  in  the  Ojibway  language.  I  preached  through 
an  interpreter,  which  is  at  first  difficult,  but  it  com- 
pels the  use  of  simple  language  in  order  to  reach 
the  heart.  I  confirmed  several  persons,  and  never 
can  I  forget  that  first  Indian  commimion.  I  was 
overwhelmed  by  the  thought  of  the  joy  which 
would  come  to  the  Divine  Heart  of  the  Saviour  as 
He  looked  down  upon  these  men  of  the  trembling 
eye  and  the  wandering  foot,  kneeling  at  His  feet. 

We  spent  several  days  visiting  from  wigwam  to 
wigwam,  and  the  gleams  of  light  which  occasionally 
penetrated  the  darkness  strengthened  my  heart  for 
the  work  before  me.  An  Indian  mother  asked  me 
to  bury  her  child,  and  the  service  never  sounded 
sweeter  than  it  did  in  that  musical  tongue,  when  the 
little  lamb  was  christened  dust  to  dust  in  the  acre  of 
God.    The  next  day  the  mother  brought  me  a  lock 

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82  LIGHTS  AND  SHADOWS  chap.  m. 

of  hair  and  said :  "  Kichi-me-ka-de-wi-con-aye  (great 
black-robed  priest),  I  have  heard  that  when  a  white 
mother  loses  her  baby,  she  has  its  hair  made  into  a 
cross  to  remind  her  of  the  baby  who  has  gone  and 
of  Jesus  who  has  taken  her.  Will  you  have  my 
baby's  hair  made  into  a  cross?"  I  had  the  cross 
made;  I  learned  that  an  Indian  mother's  heart  is 
like  that  of  a  white  mother. 

I  was  saddened  on  my  return  when  good  men 
adviged  me  to  have  nothing  to  do  with  Indian  Mis- 
sions, on  the  ground  that  the  red  men  were  a  de- 
graded, perishing  race.  Our  late  presiding  bishop, 
the  Rt.  Rev.  John  Williams,  said  at  my  first  mission- 
ary address  in  his  diocese,  "They  are  a  heathen 
people  and  the  picture  is  very  dark,  but  not  as  dark 
as  that  picture  drawn  by  the  pen  of  Divine  Revela- 
tion in  the  first  chapters  of  Romans.  They  are  a 
perishing  people,  but  the  Son  of  God  came  to  save 
a  perishing  world ;  and  if  the  red  race  is  perishing, 
the  more  reason  to  make  haste  and  carry  to  them 
the  gospel." 

I  knew  all  that  men  could  tell  me  of  difl&culty  and 
danger,  but  when  I  bowed  my  head  at  the  foot  of  the 
cross  I  believed  that  there  was  room  for  all  men,  and 
that  if  it  were  dark  in  the  Indian  coimtry  it  was  light 
above.  I  resolved  that,  God  being  my  helper,  it 
should  never  be  said  that  the  first  Bishop  of  Minne- 
sota turned  his  back  upon  the  heathen  at  his  door. 


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CHAPTER  IV 

After  my  consecration  as  bishop,  while  the  words, 
^^  Hold  up  the  weak,  heal  the  sick,  bind  up  the  broken, 
bring  again  the  outcast,  seek  the  lost,"  were  still 
ringing  in  my  ears,  the  venerable  Bishop  Kemper 
said  with  deep  feeling,  "  My  young  brother,  do  not 
forget  these  wandering  Indians,  for  they,  too,  can 
be  brought  into  the  fold  of  Christ."  The  Rev.  Mr. 
Hoffman,  our  missionary  at  Cape  Palmas,  Africa, 
came  to  me  a  few  days  after  and  said,  ^^  Before  I 
left  Africa,  our  Christian  black  men  gave  me  seventy 
dollars  to  carry  the  gospel  to  heathen  in  America. 
I  give  it  to  you  for  Indian  Missions."  It  was  the 
first  gift  I  received  for  this  work  and  was  a  prophecy 
of  success. 

There  were  at  this  time,  1859,  nearly  twenty 
thousand  Indians  in  Minnesota,  the  Ojibways,  or 
Chippewas,  the  Sioux  or  Dakotas,  and  the  Winneba- 
goes.  The  Ojibways  belong  to  the  great  Algonquin 
race  which  comprised  all  of  the  Indians  north  of  the 
Carolinas,  from  the  Atlantic  to  the  west  shore  of 
Lake  Superior  except  the  Iroquois,  the  Six  Nations 
of  New  York.  There  is  a  slight  difference  in  the  dia- 
lects of  the  Algonquins.  The  Rev.  Edward  Everett 
Hale  of  Boston  sent  me  several  pages  of  Eliot's 
Bible,^  asking  me  if  I  knew  of  any  one  who  could  read 


^  See  Appendix,  page  496. 
88 


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U  LIGHTS  AND  SHADOWS  chap. 

them.  I  returned  them  translated  by  Archdeacon 
Gilfillan,  the  Superintendent  of  our  Missions,  who 
thoroughly  understands  the  Ojibway  language.  The 
Ojibway  language  is  most  musical.  There  are  more 
inflections  to  the  verb  than  in  the  Greek,  so  that 
the  finest  shades  of  meaning  can  be  expressed. 

The  Indians  have  a  sign  language  which  is  under- 
stood by  all  of  the  tribes.  It  is  made  up  of  arbitrary 
signs,  and  it  is  so  impressive  that  it  may  be  under- 
stood at  once  by  one  quick  of  observation.  When 
Captain  R.  A.  Pratt  was  in  charge  of  the  Indian 
prisoners  at  St.  Augustine  I  held  service  for  them 
twice  a  week.  Mr.  Fox,  the  interpreter,  was  an 
adept  in  the  use  of  the  sign  language,  and  translated 
the  story  of  Joseph  and  his  brethren  so  that  it  was 
understood  by  all  of  the  prisoners  of  four  different 
tribes. 

I  have  never  known  of  an  atheist  among  the  North 
American  Indians.  They  believe  unquestioningly  in 
a  future  life.  They  believe  that  everything  in 
nature  —  the  laughing  waterfall,  the  rock,  the  sky, 
the  forest — ^^  contains  a  divinity,  and  all  mysteries  are 
accounted  for  by  these  spirits  which  they  call  man- 
idos.  When  they  first  saw  a  telegraph  they  said, 
"A  spirit  carries  a  message  on  the  wires." 

The  Ojibways  are  not  idolaters,  they  never  bow 
down  nor  worship  any  created  thing.  They  have  pre- 
served a  tradition  of  one  Supreme  God  whom  they 
call  "  Kitche-manido  "  —  the  uncreated,  or  the  kind, 
cherishing  Spirit.  They  believe  that  the  Grand 
Medicine  was  given  them  by  an  intermediate  deity, 
the  Grand  Medicine  God.     Their  religion  promises 

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IT.  OF  A  LONG  EPISCOPATE  86 

nothing  for  the  next  world,  having  no  reference  to  it, 
but  helps  to  prolong  life  here.  The  Christian  religion 
is  considered  greatly  inferior,  as  its  promises  are  for 
the  future  life. 

The  ceremony  of  the  Grand  Medicine  is  an  elabo- 
rate ritual,  covering  several  days,  the  endless  number 
of  gods  and  spirits  being  called  upon  to  minister  to 
the  sick  man  and  to  lengthen  his  life.  The  several 
degrees  of  the  Grand  Medicine  teach  the  use  of  in- 
cantations, of  medicines  and  poisons,  and  the  acquire- 
ments necessary  to  constitute  a  Brave.  When  a 
young  man  seeks  admission  to  the  Grand  Medicine 
Lodge,  he  first  fasts  until  he  sees  in  his  dreams  some 
animal  —  the  mink,  beaver,  otter  and  fisher  being 
most  common  —  which  he  hunts  and  kills.  The  skin 
is  then  ornamented  with  beads  or  porcupine  quills, 
and  the  spirit  of  the  animal  becomes  the  friend  and 
companion  of  the  man.  The  Medicine-men  have  but 
a  limited  knowledge  of  herbs,  but  they  are  expert  in 
dressing  wounds,  and  the  art  of  extracting  barbed 
arrows  from  the  flesh  was  learned  from  them.  After 
going  through  with  certain  incantations  the  Grand 
Medicine-man  tells  his  patient  that  his  pain  is  caused 
by  a  bear,  or  some  other  animal,  which  is  gnawing  at 
the  vitals.  He  makes  a  most  infernal  noise  in  order 
to  drive  the  spirit  away,  and  if  the  patient  recovers 
he  accredits  it  to  his  own  skill ;  if  death  follows  he 
falls  back  upon  the  plea  so  often  used  by  his  white 
brother,  "  I  was  called  too  late ! "  They  make  great 
gain  out  of  the  people  and  are  their  counsellors  in 
peace  and  war.  They  are  bitter  opponents  of  Chris- 
tianity.    The  venerable  Medicine-man,  Shadayence, 

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36  LIGHTS  AND  SHADOWS  chaf. 

was  the  most  cunning  antagonist  that  I  ever  had 
among  the  Indians.  I  called  him  my  ^^  Alexander 
Coppersmith." 

One  of  the  Indians  who  had  become  a  Christian 
was  very  ill,  and  when  he  was  dying  he  called  his 
friends  about  him  and  told  them  of  his  faith  in  Jesus 
Christ  and  begged  them  to  prepare  for  the  home  to 
which  he  was  going.  It  produced  a  great  effect 
upon  the  Indians  and  the  following  day  the  Medi- 
cine-men left  the  village.  At  the  end  of  two  weeks 
they  returned  with  their  faces  blackened  —  the  sign  of 
mourning  —  and  their  blankets  in  rags.  At  first  they 
would  say  nothing  in  explanation  of  their  appearance, 
but  finally  they  gathered  the  Indians  together  and 
consented,  with  great  sadness,  to  enlighten  them. 

"We  have  had  a  fast,''  they  said.  "The  Great 
Spirit  showed  us  the  spirit  world.  Our  friend  that 
died  is  in  great  trouble.  We  found  him  wandering 
alone  in  much  sorrow.  He  told  us  that  when  he 
went  to  the  white  man's  heaven  an  angel  asked  him 
who  he  was  and  he  said,  ^  I  am  a  Christian  Ojibway.' 
The  angel  shook  his  head  and  replied,  ^This  is  a 
white  man's  heaven;  we  have  no  Ojibways  here. 
There  are  Happy  Hunting-grounds  for  Ojibways;  go 
there ! '  He  went  to  the  Happy  Hunting-grounds, 
and  an  angel  at  the  gate  asked  him  who  he  was.  ^  I 
am  a  Christian  Ojibway,'  he  answered.  The  angel 
shook  his  head,  and  said:  ^The  Ojibways  are  all 
Medicine-men.  Christians  never  come  here.  Go  to 
the  white  man's  heaven.'  My  friends,  our  brother 
has  lost  the  trail.  He  gave  up  the  religion  of  his 
people,  and  he  must  forever  wander  alone." 

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IV.  OF  A  LONG  EPISCOPATE  17 

According  to  their  belief ,  the  soul  after  leaving 
the  body  makes  a  three  days'  journey  westward 
through  a  prairie  country,  arriving  on  the  fourth 
day  at  a  deep  and  rapid  stream  spanned  by  a  bridge 
called  ^Hhe  rolling  and  sinking  bridge/'  It  can 
only  be  crossed  by  twisting  and  writhing  like  a 
serpent  and  often  being  covered  by  the  black  waters., 
If  this  life  has  been  marked  by  brave  deeds,  the 
Happy  Hunting-grounds  are  reached,  but  the  swirl- 
ing rapids  may  bear  the  unfortunate  soul  away  and 
it  will  be  forever  lost.  This  latter  idea  is  theoretical, 
however,  and,  as  before  mentioned,  does  not  affect 
the  moral  life. 

When  a  death  occurs  a  fire  is  made  near  the  place 
that  its  warmth  may  follow  the  soul  on  its  journey, 
and  as  it  is  believed  that  the  spirit  lingers  by  the 
grave  until  decomposition  takes  place,  a  little  house 
of  bark  is  erected  above  it,  with  an  opening  at  each 
end  that  the  spirit  may  pass  in  and  out ;  for  after  it 
has  left  the  body,  it  must  have  a  covering  while  in 
this  world.  Food  —  maple-sugar,  duck,  or  fruit,  per- 
haps—  is  placed  in  this  little  shelter,  and  if  the  rela- 
tives are  told  that  the  dead  cannot  eat,  they  answer, 
"  We  know  that ;  but  there  is  something  spiritual  in 
food  which  nourishes  life,  and  how  do  you  know 
that  they  do  not  eat  that  ?  " 

An  Indian  burial  is  most  touching.  If  of  a  child, 
the  mother  places  the  playthings  of  tl^e  little  one  in 
the  birch-bark  coffin,  and  strews  flowers  in  the  grave. 
She  then  makes  an  image  of  the  baby,  ornamenting 
the  head  with  feathers,  and  carries  it  with  her  for 
one  year.    If  of  a  chief  or  warrior,  the  body  is  ar- 

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38  LIGHTS  AND  SHADOWS  chap. 

rayed  as  if  for  the  chase  or  war-path,  with  bows  and 
arrows,  and  medicine-bag  by  his  side.  The  favorite 
dog  is  killed  that  he  may  accompany  him  on  his 
journey.  The  orator  of  the  band  then  addresses  the 
silent  figure,  telling  of  his  deeds  of  bravery,  of  how 
he  pursued  his  enemies  and  brought  back  their  scalps, 
of  his  wise  words  of  counsel  and  acts  of  kindness, 
and  how,  having  left  this  world  for  the  Happy  Hunt- 
ing-grounds, he  will  find  the  trail  a  narrow  one  and 
will  be  tempted  by  evil  spirits  to  turn  aside,  but  that 
he  must  be  deaf,  for  if  he  stops  to  listen  he  will  miss 
the  trail  and  be  lost. 

Formerly,  when  a  man  lost  his  wife  or  child,  he 
would  get  up  a  war-party  and  kill  some  of  his  ene- 
mies to  assuage  his  grief. 

It  is  part  of  the  Indian's  belief  that  men  live  in 
their  own  personality  hereafter.  When  Little  Crow 
was  a  young  man,  a  half-brother,  who  was  his  rival 
for  the  chieftainship,  ambushed  him;  as  the  man 
rose  to  fire.  Little  Crow  clasped  his  hands  over  his 
breast  and  they  were  both  shattered  by  the  ball. 
He  was  taken  to  the  fort,  and  the  surgeon  said  that 
the  hands  must  be  amputated.  *^No,"  exclaimed 
Little  Crow,  ^^ better  die  than  that!  How  could  a 
man  hunt  in  the  other  world  if  he  had  no  hands  ?  '* 

I  once  saw  an  old  man  sitting  by  a  grave  on  the 
bank  of  the  Mississippi  River.  I  said  to  him,  "  Neche- 
buckaday?"  (Are  you  hungry,  my  friend?)  "Me- 
nunga,"  (yes)  was  the  answer.  I  then  said  that  I 
should  be  in  the  Indian  country  another  week,  and  if 
he  would  be  my  companion  I  would  give  him  all  the 
provisions  left  at  the  end  of  that  time.     Putting  his 

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IV.  OF  A  LONG  EPISCOPATE  30 

hands  on  his  heart  he  answered :  ^^  Father,  you  are 
kind  to  the  Indians.  But  my  wife  is  sleeping  here. 
I  cannot  go  far  from  her ;  she  would  be  lonely  with- 
out me.  Thank  you."  And  with  bowed  head,  he 
again  took  his  seat  by  the  grave. 

The  current  idea  that  Indians  are  sullen  and 
morose  is  false.  In  the  presence  of  strangers  they 
are  reserved,  but  they  are  naturally  cheerful  and  ap- 
preciative of  fun,  even  making  their  misfortunes  an 
occasion  for  joking.  They  are  generous  to  improvi- 
dence, and  there  is  a  singular  absence  of  the  greed 
which  gathers  treasure  that  cannot  be  used.  They 
think  white  men  fools  to  accumulate  wealth.  They 
say :  '^  I  kill  deer.  My  friend  has  no  deer.  I  give 
him  part  mine.  I  feel  better  nor  white  man  who  has 
plenty,  and  his  neighbor  hungry." 

When  game  is  killed  all  share  it  until  it  is  gone. 
It  is  a  point  of  honor  to  preserve  a  calm  exterior 
and  perfect  self-control  imder  all  circumstances.  Ind- 
ians are  rarely  rude  or  brusque,  and  owing  to  their 
keen  observation,  when  dining  for  the  first  time  at  a 
white  man's  table  they  will  conduct  themselves  as  if 
to  the  manor  born.  Enmegahbowh,  who  has  a  keen 
sense  of  humor  and  has  always  taken  pleasure  in  re- 
lating stories  to  show  this  characteristic  of  his  people, 
told  me  the  following  incident  which  occurred  when 
he  was  on  a  visit  to  Washington  with  some  Indian 
chiefs.  They  were  dining  at  a  hotel  and  one  of  the 
number,  seeing  a  white  man  use  pepper-sauce,  took 
the  bottle  when  passed  to  him  and  shook  it  over  his 
plate.  After  taking  a  mouthful  of  the  fiery  condi- 
ment he  kept  an  immovable  coimtenance,  although 

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40  LIGHTS  AND  SHADOWS  chap. 

he  could  not  prevent  the  tears  from  coming.  His 
neighbor  asked  him  why  he  was  crying,  and  the 
answer  came,  "I  was  thinking  of  my  dead  grand- 
mother." A  moment  after  the  second  Indian  took 
the  bottle  and  used  it  with  the  same  lachrymose 
result.  The  first  man  leaned  toward  him  and  asked, 
"What  are  you  crying  for?"  "I  am  crying," 
was  the  answer,  "  because  you  didn't  die  when  your 
grandmother  did." 

Enmegahbowh  tells  the  following  amusing  anecdote 
of  his  first  visit  to  Boston,  in  the  early  days  when  he 
went  East  to  raise  money  for  a  Mission  Church :  — 

"I  was  told  that  Boston  was  a  very  fine  place. 
People  very  wise,  very  good.  I  think  I  must  have 
new  hat  for  Boston.  I  bought  a  very  fine  hat. 
When  I  went  into  the  hall  where  I  made  speech, 
I  left  hat  with  others.  When  finished  I  went  out, 
looked  for  fine  hat.  It  was  gone ;  in  its  place  there 
was  a  bad  hat  full  of  holes.  A  reporter  came  to  me 
and  asked  what  I  thought  of  people  in  Boston.  I 
said,  *  I  did  not  get  much  money,  and  my  new  hat 
was  stolen.'     I  said  no  more." 

On  this  trip  Enmegahbowh  visited  New  York, 
where  some  Christian  women  who  were  interested  in 
his  work  told  him  that  they  wanted  to  give  him  a 
present  to  take  home,  and  that  they  had  thought 
that  he  might  like  a  package  of  tracts  or  some 
religious  books.  Enmegahbowh  was  silent  for  a 
minute,  and  then  he  answered,  "If  you  want  to 
give  me  what  I  most  want,  it  will  be  a  breech- 
loading  shotrgun."  To  the  credit  of  the  ladies  be 
it  said,  they  made  no  comment,  and  Enmegahbowh 

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IV.  OF  A  LONG  EPISCOPATE  41 

went  home  with  a  very  beautiful  gun  which  he  still 
treasures.  His  benefactors  little  knew  what  a  bless- 
ing to  the  bishop  this  gun  was  to  be,  for  many  a 
time  on  his  missionary  journeys  there  would  have 
been  a  scant  larder  had  it  not  been  for  the  ducks 
provided  by  Enmegahbowh. 

•  Hardships  and  discomforts  are  borne  by  the  Indian 
with  composure  and  are  never  made  the  ground  for 
making  his  companions  uncomfortable.  His  heroism 
in  meeting  torture  and  death  is  proverbial.  Gregari- 
ous in  habit,  the  thought  of  solitary  imprisonment 
carries  insupportable  terror.  Often  in  winter,  fami- 
lies wiU  remain  by  themselves  in  their  separate 
hunting-ground,  for  they  usually  hunt  in  the  same 
place  year  after  year,  and  by  tacit  consent  are  not 
intruded  upon.  But  a  mental  register  of  the  posi- 
tion and  occupation  of  the  band  is  always  kept.  At 
certain  times  they  all  come  together  from  their  soli- 
tary haunts,  as,  for  instance,  at  the  sugar-making, 
the  planting,  and  at  the  ripening  of  the  com  when 
the  feast  of  the  first  fruits  takes  place. 

The  corn-dance,  the  sugar  and  berry  feasts  are 
interesting,  and  suggest  the  thought  that  they  might 
have  come  down  from  a  remote  age,  being  somewhat 
similar  to  the  feasts  incorporated  into  the  Jewish 
ritual,  and  that  the  painted  and  feather-ornamented 
stones  which  they  set  up  and  call  sacred,  might  be 
traced  back  to  the  time  when  stone  altars  were 
erected.  The  deed  has  been  kept,  but  the  truth 
forgotten. 

The  Ojibway  wigwam  is  made  of  strips  of  birch- 
bark  drawn  round  standing  poles,  with  a  hole  in 

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42  LIGHTS  AKD  SHADOWS  chaf.  nr. 

the  top  for  a  smoke-escape.  A  blanket  is  hung 
before  the  door  and  the  mats,  which  the  women 
make  from  the  rushes  and  color  with  their  own  dye, 
cover  the  ground.  In  the  winter  a  bright  fire  is  the 
centre  round  which  the  members  of  the  family  re- 
cline, laughing  and  talking  in  their  sociable  way. 
When  the  fire  goes  out  they  roll  themselves  in  their 
blankets,  often  with  the  thermometer  thirty  degrees 
below  zero,  with  the  wind  coming  through  the  cracks 
of  the  wigwam,  and  go  to  sleep.  From  the  law  of 
heredity  they  seem  to  stand  the  cold  well,  whereas 
white  people  would  perish  sleeping  a  whole  night  in 
such  a  temperature.  After  civilization,  however,  they 
are  quite  as  sensitive  to  cold  as  the  white  race.  Be- 
fore setting  out  on  a  winter  journey,  the  Pembina 
Indians  put  out  their  fires  and  sit  in  the  cold  in 
order  to  accustom  themselves  to  it.  One  day,  when 
the  thermometer  was  below  zero,  an  Indian  came  to 
see  me,  wearing  only  leggings,  and,  under  his  blanket, 
a  thin  cotton  shirt.  Looking  at  his  bare  chest,  I 
said,  "  I  should  think  you  would  freeze."  He  smiled 
and  pointing  to  my  face,  exclaimed,  ^^  Face  not  freeze, 
— Indian  all  face.'* 


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CHAPTER  V 

Hospitality  is  sacred  with  the  Indians.  Their 
wigwams  are  open,  and  they  have  an  unwritten  law 
that  any  one  has  a  right  to  sleep  in  them.  Permis- 
sion is  never  asked,  but  when  a  stranger  enters  it  is 
accepted  as  a  matter  of  course,  often  nothing  being 
said  on  either  side.  If  the  host  is  particularly  pleased 
to  see  his  guest  he  says, "  Ni-min-ub-i-min,  ni-min-ub-i- 
min,''  (we  are  at  home,  we  are  at  home,)  which  is 
considered  great  cordiality,  and  the  seat  of  honor  be- 
hind the  fire  is  offered,  and  the  women  bring  in  fish 
or  wild  rice  and  place  before  him.  If  a  stranger 
comes  at  night  and  finds  no  one  awake,  he  makes 
a  fire,  rolls  himself  in  his  blanket  and  goes  to  sleep. 
The  pleasure  which  the  family  receives  from  the  news 
brought  by  the  visitor  compensates  for  his  entertain- 
ment. This  hospitality  extends  to  white  people,  al- 
though contact  with  the  latter  has  produced  its  effect, 
and  it  is  usually  expected  that  upon  departure  some 
trifle  will  be  left  as  a  recompense. 

The  Indian's  standard  of  excellence  is  amiability  of 
disposition.  If  this  is  lacking,  a  man  will  be  looked 
upon  as  a  bad  fellow  even  if  he  were  to  possess  every 
other  cardinal  virtue.  On  the  other  hand  he  will  be 
highly  esteemed,  in  spite  of  grave  moral  defects,  if 
uniformly  kind  and  considerate.  As  an  outcome  of 
this  a  man  may  commit  an.  outrageous  offence  against 

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44  LIGHTS  AND  SHADOWS  chap. 

the  code,  but  he  will  never  be  reminded  of  it  by  word 
or  manner.  It  may  be  secretly  mentioned  to  another, 
but  to  refer  to  it  before  the  offender  would  be  enough 
to  ruin  a  reputation  for  kindness  and  politeness. 

Indians  are  not  profane,  and  it  is  well  known  that 
they  do  not  take  the  name  of  God  in  vain,  nor  use 
the  senseless  oaths  common  among  profane  white 
people.  More  profanity  and  bad  language  may  be 
heard  every  night  in  a  white  man's  logging  camp, 
or  on  a  ranch,  than  in  a  life  of  twenty  years  among 
Indians.  As  my  dear  brother.  Archdeacon  GilfiUan 
says,  "  Sin  never  flames  to  the  height  that  it  does 
among  white  people." 

A  government  surveyor,  a  God-fearing  man,  told 
me  that  one  of  his  chainmen  became  ill  and  he  was 
obliged  to  send  to  the  Indian  Agency  for  some  one 
who  could  speak  English  to  take  his  place.  Frederick 
Smith,  who  was  chosen,  went  to  his  employer  after 
having  been  at  work  a  few  days,  and  said :  "  I  must 
go  back  to  my  people.  Your  young  men  use  bad 
oaths,  and  if  I  stay  I  may  learn  them.  There  is  not 
an  oath  in  the  Ojibway  language."  The  surveyor 
called  the  young  men  together  and,  telling  them  the 
story,  made  so  touching  an  appeal  that  profanity  was 
broken  up  in  the  camp. 

I  took  this  boy  with  me  to  Faribault,  educated  him, 
and  he  became  a  candidate  for  Holy  Orders,  and  is 
now  in  charge  of  the  parish  at  the  White  Earth  reser- 
vation, where  Archdeacon  GilfiUan  resides,  and  the 
Rev.  J.  J.  Enmegahbowh  is  the  rector-emeritus. 

Polygamy  is  permitted,  but  it  is  not  common.  I 
once  saw  an  Indian  who  had  three  wives,  running 

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V.  OF  A  LONG  EPISCOPATE  45 

from  his  lodge  evidently  much  excited.  When  I 
asked  him  if  he  were  in  trouble  he  answered,  ^^  Too 
much  squaw !  too  much  squaw !  " 

The  marriage  ceremony  is  very  simple.  A  young 
brave,  being  pleased  with  a  maiden,  manifests  his  in- 
terest and  goes  to  her  lodge  in  the  evening,  covering 
his  face  with  his  blanket  so  that  he  may  not  be  recog- 
nized by  his  friends.  If  the  parents  of  the  maiden 
approve,  they  will  lie  down  and  sleep,  leaving  the 
lovers  to  themselves ;  but  if  they  are  not  in  favor  of 
the  union  they  will  pile  logs  on  the  fire,  making  the 
lodge  as  bright  as  day,  and  the  suitor  retires.  When 
satisfied  of  the  love  of  the  maiden  and  the  approval 
of  the  parents,  a  gift  is  presented  to  the  latter  — 
perhaps  a  pair  of  blankets,  a  gun,  or  a  piece  of  cloth 
—  and  if  accepted,  a  lodge  is  built  and  wedded  life 
begins.  As  a  rule  they  are  kind  to  each  other,  but 
sometimes  when  a  domestic  quarrel  occurs  the  man 
'*  throws  the  woman  away,"  as  divorce  is  termed. 
Fondness  for  their  children  is  a  passion  with  them. 
Oourteousness  of  speech  is  a  marked  characteristic. 
It  is  an  act  of  great  rudeness  to  interrupt  another, 
and  the  last  words  of  every  speech  are, "/  have  done'' 

Knowledge  of  this  fact  once  enabled  me  to  settle 
a  serious  difficulty.  The  Indians  at  Leech  Lake  had 
heard  that  the  Government  had  sold  all  of  their  pine 
without  their  knowledge  or  consent.  I  was  on  a 
visitation  in  the  southern  part  of  the  state,  when  I 
received  a  telegram  from  George  Bonga,  a  negro  of 
mixed  blood,  saying,  ^^The  Indians  at  Leech  Lake 
have  killed  the  government  cattle  and  stolen  the 
government  goods.     I  fear  an  outbreak." 

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46  LIGHTS  AND  SHADOWS  chap. 

George  Bonga  had  been  educated  in  Montreal.  He 
was  a  man  of  great  intelligence  and  perfectly  under- 
stood the  Indian  character.  He  had  been  my  com- 
panion on  many  journeys  through  the  Indian  country. 
I  could  rely  implicitly  upon  any  information  he  gave 
me,  and  I  repeated  his  telegram  to  Washington,  adding, 
"  This  man  is  trustworthy."  In  a  few  hours  Secretary 
Delano  telegraphed  me :  ''  The  President  requests  you 
to  go  to  Leech  Lake  and  settle  the  difficulty.  He 
will  ratify  whatever  you  do."  I  went  to  St.  Paul 
and  consulted  General  Terry,  asking  him  to  give 
Captain  McKaskie,  who  was  stationed  at  Port  Ripley, 
leave  of  absence  to  accompany  me,  "  for,"  I  said,  "  if 
I  take  a  Republican  and  settle  this  trouble,  I  shall  be 
accused  of  covering  up  rascality ;  if  I  take  a  Demo- 
crat and  fail  to  settle  it,  I  shall  be  accused  of  stirring 
up  an  outbreak." 

It  was  in  the  dead  of  winter,  the  thermometer 
below  zero  and  the  snow  deep.  It  was  a  journey  of 
seventy-five  miles  through  the  forest,  and  it  took  us 
three  days  to  reach  Leech  Lake.  The  Indians  came 
to  their  council  in  paint  and  feathers,  angry  and 
turbulent.  The  chief,  Flatmouth,  arose  and  said : 
"  I  suppose  you  came  to  find  out  who  killed  the 
government  cattle.  /  did.  You  want  to  know  who 
took  the  government  goods.  I  did.  I  told  my  young 
men  to  do  it.  Perhaps  you  want  to  know  why  we 
did  it.  We  have  been  robbed.  We  have  been  robbed 
again  and  again.  We  will  bear  it  no  longer.  Our 
shadows  rest  on  our  graves."  He  talked  a  long  time, 
angry,  exasperated,  and  using  bitter  invective  and 
stinging  sarcasm.     Meanwhile,  I  tried  to  think  of 

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V.  OF  A  LONG  EPISCOPATE  47 

some  way  to  stop  him^  knowing  that  if  he  could  be 
silenced  I  might  reach  the  others.    I  rose  and  said :  — 

"  Flatmouth,  how  long  have  you  known  me  ?  *' 

"  Twelve  years,"  he  answered. 

"  Have  I  ever  told  you  a  lie  ?  " 

"  No,  you  have  not  a  forked  tongue,"  he  replied. 

"  I  shall  not  tell  you  a  lie  to-day,"  I  went  on.  "  I 
am  not  a  servant  of  the  Great  Father ;  I  am  the  ser- 
vant of  the  Great  Spirit.  I  shall  tell  you  the  truth. 
It  will  not  be  pleasant  to  my  red  brother.  When 
you  killed  those  cattle,  you  struck  the  Great  Father 
in  the  face.  When  you  stole  those  goods,  you  com- 
mitted a  crime.  I  am  not  here  to  tell  you  what 
the  Great  Father  will  do.  He  has  not  told  me.  If 
he  does  what  he  ought  to  do,  he  will  arrest  those 
who  have  committed  this  crime  if  it  takes  ten  thou- 
sand men." 

As  I  expected,  the  chief  was  very  angry,  and, 
springing  to  his  feet,  began  to  talk  violently.  I 
folded  my  arms  and  sat  down.  When  he  paused  I 
said  quietly:  ^^ Flatmouth,  are  you  talking  or  am 
/  talking  ?  If  you  are  talking,  I  will  wait  till  you 
have  finished ;  if  I  am  talking  you  may  wait  till  I 
have  finished."  The  Indians  all  shouted,  "Ho! 
ho ! "  Their  chief  had  committed  a  great  breach  of 
courtesy  toward  me,  their  friend. 

Overwhelmed  with  confusion,  Flatmouth  sat  down, 
and  I  knew  that  the  ground  was  mine.  I  then  told 
them  that  when  I  heard  of  the  pine  sale  I  wrote  to 
Washington  and  protested  against  it;  that  I  went 
to  the  man  who  bought  the  pine  and  told  him  that 
I  should  oppose  the  sale  and  carry  the  matter  into 

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48  LIGHTS  AND  SHADOWS  chap. 

the  courts.  "  But,"  I  added,  "  when  I  ask  good  men 
to  help  me,  and  they  ask  if  the  Indians,  for  whom  I 
am  pleading,  are  the  ones  who  killed  those  cattle 
and  stole  those  goods,  what  shall  I  say  ?  You  are 
not  fools.  You  know  that  you  put  a  gag  into  my 
mouth.  Now  you  may  talk  this  over  amongst  your- 
selves, and  when  you  are  ready,  send  for  me.  *  I  shall 
be  at  the  log  house  opposite." 

They  remained  in  council  for  several  hours  and 
then  sent  for  me.  "We  have  been  foolish,"  they 
said.  "  You  are  wiser  than  we  are.  Tell  us  what 
to  do  and  we  will  do  it."  After  promising  to  be 
peaceable,  they  asked  me  to  express  their  sorrow 
to  the  Great  Father.  The  sale  was  not  con- 
firmed. 

At  my  next  visit  to  Leech  Lake  Flatmouth  asked 
me  to  go  to  his  lodge.  "  The  first  time  I  saw  you," 
he  said,  "you  wore  something  over  your  robes.  I 
thought  it  was  the  badge  of  your  office.  I  asked  my 
wife  to  make  one  for  you.  Will  you  have  it?" 
And  he  presented  me  a  stole  made  of  black  glass 
beads  with  a  cross  of  gold  beads  worked  in  the  ends. 
"  Igive  you  this,"  he  said,  "  because  you  are  the  friend 
of  my  people." 

The  argument  which  I  made  against  the  pine  sale 
was  this :  England,  Holland,  France,  and  Spain  have 
recognized  the  possessory  right  of  the  Indians  to  the 
soil,  a  right  that  can  only  be  extinguished  by  treaty. 
The  ordinance  of  1787,  which  has  the  bindmg  force 
of  the  Constitution,  expressly  declares  that  the  Ind- 
ians* property  shall  never  be  taken  except  by  pur- 
chase, or  in  wars  duly  authorized  by  Congress.    When 

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T.  OF  A  LONG  EPISCOPATE  40 

Napoleon  sold  to  the  United  States  the  country  west 
of  the  Mississippi  River,  the  rights  of  the  Indians 
were  reserved-  The  legislative,  executive,  and  judi- 
cial departments  of  the  (Government  have  always 
recognized  this  right.  The  pine  timber  is  a  part  of 
the  realty.  If  the  Secretary  of  the  Interior  has  a 
right  to  sell  the  pine,  he  has  also  the  right  to  sell 
the  land.  If  he  has  the  right  to  sell  one  reservation, 
he  has  the  right  to  sell  all  reservations,  and  hence 
the  Secretary  can  dispossess  every  Indian  tribe  in  the 
United  States  of  their  homes. 

The  man  who  sold  this  pine  was  the  Rev.  E.  P. 
Smith,  a  Congregational  clergyman,  who  was  the 
Indian  agent.  He  sold  it  by  the  direction  of  the 
Department.  For  this  he  was  denounced  as  dishon- 
est. I  knew  him  intimately  while  he  was  an  Indian 
agent,  and  I  believe  that  he  was  a  devoted  Christian 
and  an  official  faithful  to  his  trust.  After  his  resig- 
nation from  the  office  of  Commissioner  of  Indian 
Affairs,  he  went  to  my  uncle,  the  Secretary  of  the 
American  Missionary  Association,  and  said:  "They 
have  assailed  my  character  and  have  robbed  me  of 
the  dearest  thing  in  life.  Give  me  any  work,  how- 
ever hard,  and  I  will  do  it."  The  Missionary  Board 
sent  him  to  Africa,  where  he  died  of  African  fever. 
Mr.  Smith  was  field-agent  for  the  Christian  Commis- 
sion during  the  Civil  War,  and  Commissioner  of 
Indian  Affairs,  but  he  died  poor.  He  had  a  small 
family  and  was  most  abstemious  in  his  manner  of 
living.  The  last  time  we  met  he  burst  into  tears  as 
he  grasped  my  hand  and  said:  "I  am  so  grateful. 
Bishop,  for  your  kind  words.    You  believe  me  honest. 

m 

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60  LIGHTS  AND  SHADOWS  chap. 

God  knows  I  have  tried  to  do  my  duty."  For  my 
defence  of  Mr.  Smith  I  was  censured. 

There  are  conflicting  feelings  in  the  Indian's  heart 
toward  his  white  brother,  for  whom  he  has  an  inborn 
reverence ;  and  there  is  an  instinctive  sense  of  what 
he  should  be  to  him ;  but  his  knowledge  of  what  he 
has  really  been,  and  still  is,  clouds  his  mind  so  that 
he  is  swayed  by  a  mingled  sentiment  of  love  and 
wrath  toward  him. 

Travellers  usually  form  their  ideas  of  Indian  char- 
acter by  the  vagabonds  of  the  border  village  or  rail- 
way stations,  who  have  lost  manhood  by  contact 
with  the  worst  elements  of  our  own  race.  It  would 
be  as  just  for  a  foreigner  to  describe  the  character 
and  habits  of  the  American  people  from  what  he  had 
seen  in  the  slums  of  New  York. 

After  my  first  visit  to  the  Indian  country,  in  1859, 
I  wrote  the  following  letter  to  President  Buchanan, 
and  began  my  pleading  for  a  reform  in  the  Indian 
system,  and  exposing  its  evils. 

Fabibault,  Minnesota. 
April  9th,  1860. 

To  HIS  Excellency  James  Buchanan,  the  Presi- 
dent OF  THE  United  States. 
Sir:  Having  been  called  to  the  Episcopate  of 
Minnesota,  I  find  in  my  diocese  several  thousand 
Indians  of  the  Sioux,  Winnebago,  and  Chippewa 
tribes  in  whom  I  fe^l  the  deepest  interest.  They  are 
American  Pagans  whose  degradation  and  helplessness 
must  appeal  to  every  Christian  heart.  From  their 
past  history  they  have  peculiar  claims  upon  the  be- 

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V.  OF  A  LONG  EPISCOPATE  61 

nevolence  and  protection  of  a  Christian  nation.  The 
only  hope  for  the  Indians  is  in  civilization  and 
Christianization.  They  understand  this,  and  I  be- 
lieve would  welcome  any  plan  which  will  save  them 
from  destruction. 

The  curse  of  the  Indian  country  is  the  fire- 
water which  flows  throughout  its  borders.  Al- 
though every  treaty  pledges  to  them  protection 
against  its  sale  and  use,  and  the  Government  desires 
to  fulfil  this  pledge,  thus  far  all  efforts  have  proved 
ineffectual. 

The  difficulties  in  the  way  are  these:  First,  the 
policy  of  our  Government  has  been  to  treat  the  red 
ma,n  as  an  equal.  Treaties  are  then  made.  The 
annuities  are  paid  in  gross  sums  annually ;  from  the 
Indian's  lack  of  providence  and  the  influence  of  trad- 
ers, a  few  weeks  later  every  trace  of  the  payment  is 
gone.  Second,  the  reservations  are  scattered  and 
have  a  widely  extended  border  of  ceded  lands.  As 
the  Government  has  no  control  over  the  citizens  of 
the  state,  traffic  is  carried  on  openly  on  the  border. 
Third,  the  Indian  agents  have  no  police  to  enforce 
the  laws  of  Congress,  and  cannot  rely  upon  the  offi- 
cers elected  by  a  border  population  to  suppress  a  traf- 
fic in  which  friends  are  interested.  Fourth,  the 
army,  being  under  the  direction  of  a  separate  depart- 
ment, has  no  definite  authority  to  act  for  the  protec- 
tion of  the  Indians.  Fifth,  if  arrests  are  made, 
the  cases  must  be  tried  before  some  local  state  officer, 
and  often  the  guilty  escape.  Sixth,  as  there  is  no 
distinction  made  by  the  Government  between  the 
chief  of  temperate  habits  and  the  one  of  intemperate, 

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62  LIGHTS  AND  SHADOWS  chap. 

the  tribe  loses  one  of  the  most  powerful  influences 
for  good,  —  that  of  pure  official  example. 

With  much  hesitation  I  would  suggest  to  those 
who  have  Indian  affairs  in  charge  and  who,  I  trust, 
feel  a  deep  solicitude  for  their  welfare,  — 

First,  whether,  in  future,  treaties  cannot  be  made 
so  that  the  Government  shall  occupy  a  paternal 
character,  treating  the  Indians  as  their  wards,  and 
giving  to  them  all  supplies  in  kind  as  needed. 

Second,  whether  a  United  States  Commissioner 
could  not  be  located  near  all  reservations  with  author- 
ity to  try  all  violations  of  Indian  laws. 

Third,  whether  more  definite  instructions  cannot 
be  issued  to  all  Indian  agents  to  take  prompt  action 
to  prevent  the  sale  of  ardent  spirits  to  the  Indians, 
and  with  full  power  to  enforce  the  law. 

Fourth,  whether  the  department  has  power  to 
strike  from  the  roll  of  chiefs,  the  name  of  any  man 
of  intemperate  habits,  and  thus  make  a  pure,  moral 
character  the  ground  of  government  favor. 

Fifth,  whether  the  department  has  authority  to 
issue  a  medal  on  one  side  of  which  should  be  a  pledge 
to  abstain  from  intoxicating  drinks  for  one  year, 
these  medals  to  be  given  to  all  Indians  at  the  time  of 
payment,  who  will  make  this  pledge. 

Sixth,  whether  in  the  future  the  different  bands  of 
an  Indian  tribe  may  not  be  concentrated  on  one 
reservation. 

Seventh,  whether  some  plan  cannot  be  devised  to 
create  in  the  Indians  an  interest  in  securing  for 
themselves  homes  where  they  can  live  by  the  culti- 
vation of  the  soil. 

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T.  OF  A  LONG  EPISCOPATE  68 

Eighth,  whether  practical  Christian  teachers  can- 
not be  secured  to  teach  the  Indians  the  peaceful  pur- 
suits of  agriculture  and  the  arts  of  civilization. 

Be  assured  that  I  appreciate  fully  the  perplexities 
which  surround  our  relations  to  the  Indians.  My 
excuse  for  addressing  you  is  my  deep  interest  in  this 
wronged  people,  whom  the  Providence  of  God  has 
placed  under  my  spiritual  care.  In  my  visits  to 
them  my  heart  has  been  pained  to  see  the  utter  help- 
lessness of  these  poor  souls,  fast  passing  away, 
caused  in  great  part  by  the  curse  which  our  people 
have  pressed  to  their  lips. 

I  have  written  frankly  as  a  Christian  bishop  may 
write  to  the  Chief  Magistrate  of  a  Christian  Nation. 
It  was  my  privilege  to  send  you,  a  few  weeks  ago, 
a  letter  on  this  subject  from  the  Hon.  John  A. 
Dix.  I  enclose  herewith  letters  from  the  Hon. 
D.  S.  Dickenson,  the  Hon.  Samuel  Beardsley,  Mr. 
C.  Comstock,  of  the  Albany  Argus, ^wA.  Judge  Hunt 
of  New  York. 

With  my  best  wishes  and  prayers  for  your  health, 
happiness,  and  prosperity, 

I  am  faithfully  yours, 

H.  B.  Whipple, 

Bishop  of  Minnesota. 


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CHAPTER  VI 

At  about  this  time  I  was  called  East  by  the  sud- 
den death  of  my  honored  father,  and  after  seeing  my 
dear  mother  comfortably  arranged  for  the  winter,  I 
returned  to  Minnesota  where  I  visited  every  parish 
in  the  diocese,  the  last  one  being  Faribault. 

In  1858,  the  Rev.  E.  S.  Peake,  the  Rev.  Solon  W. 
Manney,  and  the  Rev.  James  Lloyd  Breck  had  organ- 
ized an  associate  mission.  The  Rev.  Mr.  Peake  was 
to  take  charge  of  the  Indian  Mission  at  Gull  Lake, 
and  Dr.  Manney  and  Dr.  Breck  were  to  establish  a 
Divjnity  School  at  Faribault,  which  was  to  be  the 
centre  of  missionary  work  for  southern  Minnesota. 

I  cannot  speak  too  affectionately  of  these  dear 
brethren.  Dr.  Manney  had  given  up  a  chaplaincy  in 
the  army,  with  a  salary  of  two  thousand  dollars  a 
year,  to  become  a  theological  teacher  with  a  salary 
of  five  hundred  dollars  a  year.  He  was  a  scholar,  a 
devout  thinker,  and  possessed  one  of  the  most  per- 
fectly balanced  minds  I  have  ever  known.  He  was 
familiar  with  the  history  of  the  Church  which  he  pas- 
sionately loved.  He  died  after  a  brief  illness,  Janu- 
ary 19,  1869.  The  circumstances  of  his  death  were 
remarkable.  He  had  been  ill  for  some  time  but  was 
not  considered  dangerously  so.  I  was  on  a  visitation 
in  the  valley  of  the  Minnesota  River.  I  had  held  a 
service  at  Belleplaine  on  Friday  evening  and  had  an 

u 

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CHAP.  VI-  A  LONG  EPISCOPATE  66 

appointment  for  Sunday  morning  at  Shakopee.  Fri- 
day night  I  awoke  with  a  strange  and  sudden  presen- 
timent that  I  ought  to  return  to  Faribault.  Nothing 
had  occurred  to  give  rise  to  this  feeling,  but.it  was  so 
strong  that  I  suspended  my  visitation  and  on  Satur- 
day morning  started  for  home,  a  drive  of  forty-five 
mUes  across  the  country.  On  my  arrival  I  went 
directly  to  Dr.  Manney's  house  and  found  him  very 
ill.  The  moment  I  entered  the  room  I  knew  that  his 
days  were  numbered  and  that  he  was  unconscious  of  it. 
I  said  to  him,  as  gently  as  possible,  '^  Dear  brother,  I 
am  afraid  you  will  not  remain  long  with  us." 

He  looked  up  into  my  face,  and  then  closing  his 
eyes  in  prayer  for  a  few  moments,  answered :  — 

'^  If  this  is  time.  Bishop,  the  only  thing  for  me  to  do 
is  to  say, '  Thy  will  be  done.*  " 

I  sent  that  night  for  three  celebrated  physicians 
from  different  cities,*  not  being  sure  which  one  I 
should  reach,  as  there  was  a  great  storm  raging. 
They  all  came,  and  after  a  long  and  careful  examina- 
tion two  of  the  physicians  said  there  was  a  bare  pos- 
sibility that  life  might  be  saved  by  amputating  a  leg. 
The  third  man  said  it  was  useless  —  that  death  was 
certain  from  blood-poison.  I  told  my  brother  the 
result  of  the  consultation  and  asked  what  he  would 
have  done.  He  replied,  ^^  It  is  a  man's  duty  to  take 
every  means  to  preserve  his  life  for  the  service  of  his 
Master.  Let  the  man  who  thinks  there  is  a  chance 
perform  the  operation."  I  said :  "  My  brother,  the 
doctors  are  ready  now.  Will  you  have  the  Commim- 
ion  before  or  after  the  operation?"  "The  grace 
of  God  is  for  the  time  of  trouble,"  he  answered,  "  and 

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60  LIGHTS  AND  SHADOWS  chaf. 

my  trouble  is  now."  I  gave  him  the  Communion, 
but  before  receiving  it,  he  asked  for  pen  and  paper  to 
make  his  will,  the  first  words  of  which  told  the  story 
of  his  life-. 

"  Being  unexpectedly  called  to  leave  this  world  for 
another,  I  declare  that  I  die  in  the  Catholic  faith,  as 
set  forth  by  the  Nicene  Fathers.  I  commit  my  soul 
to  the  mercy  of  the  Saviour  who  died  for  me." 

A  few  days  after  he  entered  into  rest,  and  if  it 
were  not  that  he  had  gone  to  a  higher  service,  I 
should  coimt  it  the  greatest  loss  that  had  ever  come 
to  my  diocese. 

Dr.  Breck  was  a  devoted  missionary  and  Church- 
man, observing  every  feast  and  fast  of  the  Church, 
and  being  regular  in  its  daily  offices  and  in  celebrat- 
ing the  weekly  Communion.  He  was  the  instructor 
in  liturgies,  and  rector  of  the  parish,  and  had  charge 
of  several  neighboring  missions.  He  left  Minnesota 
in  1867,  and  died  in  California  in  1876. 

Dr.  Manney  was  the  instructor  in  Church  history. 
Canon  law,  Exegesis  and  Divinity.  On  Sundays  he 
held  services  at  some  outlying  mission.  The  stu- 
dents were  wont  to  speak  of  Drs.  Manney  and  Breck 
as  "Dr.  Canon"  and  «Dr.  Rubrics." 

The  first  Associate  Mission  of  Minnesota  was 
founded  in  1850  by  the  Rev.  Austin  Merrick,  Dr. 
Breck,  and  the  Rev.  Timothy  Wilcoxson,  their  first 
service  having  been  the  celebration  of  the  Holy  Com- 
munion under  an  oak  tree  on  the  bluffs  opposite 
La  Crosse.  From  that  day  the  Sacrament  has  been 
celebrated  on  every  Lord's  Day,  in  the  diocese. 

The  Rev.  Mr.  Peake  remained  for  three  years  in 

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▼I.  OF  A  LONG  EPISCOPATE  67 

charge  of  our  missionary  Indian  work  and  also  held 
services  at  several  frontier  villages.  He  then  accepted 
a  chaplaincy  in  the  army  and  was  an  angel  of  mercy 
to  the  sick  and  wounded  soldiers  at  Little  Rock, 
Arkansas.  After  the  war  he  became  the  rector  of 
St.  Luke's  Parish,  San  ^Francisco,  which  has  since 
become  one  of  the  most  vigorous  parishes  on  the 
Pacific  coast.  He  returned  to  Minnesota  to  take 
duty  as  a  missionary  on  the  line  of  the  Northern 
Pacific  Railway,  residing  at  Detroit  Lake.  Some 
years  ago  he  was  elected  Chaplain  of  St.  Mary's  Hall, 
which  position  he  now  holds,  beloved  of  all. 

The  Misses  Edwards  of  New  Haven  and  Mr.  J.  K. 
Sass  of  Charleston,  South  Carolina,  gave  the  Asso- 
ciate Mission  one  hundred  and  fifty  dollars  with 
which  to  buy  land  in  St.  Paul.  The  Rev.  E.  G.  Gear 
added  an  acre  of  land,  and  the  five  acres  which  then 
cost  two  hundred  and  fifty  dollars  are  to-day  worth 
over  fifty  thousand  dollars. 

The  Rev.  E.  G.  Gear  was  a  pioneer  missionary  in 
central  New  York  and  afterward  at  Galena,  Illinois. 
He  accepted  the  office  of  chaplain  in  the  United 
States  Army  in  1838,  and  was  at  that  time  the  only 
clergyman  of  the  Church  in  the  great  Northwest. 
It  was  his  habit  to  read  every  morning  before  break- 
fast a  chapter  in  the  Greek  Testament  and  from  some 
Latin  classic. 

At  the  beginning  of  our  Civil  War,  when  our  army 
met  many  sad  reverses,  Father  Gear  was  wont  to  ex- 
press his  opinion  by  saying,  "  C»sar  would  not  have 
made  that  blunder."  He  had  a  deep  love  for  the 
Church  and  while  stationed  at  Fort  Snelling,  he  offici- 

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58  LIGHTS  AND  SHADOWS  chap. 

ated  on  the  Lord's  Day  for  the  garrison^  taught  a 
school  for  the  officers'  children,  and  held  services  at 
St.  Paul,  Mendota,  and  St.  Anthony's  Falls,  before 
Minneapolis  existed.  He  was  a  warm  friend  of 
Bishop  Anderson  of  Rupertsland  and  rejoiced  at  his 
success  in  gathering  the  Indians  into  the  fold  of 
Christ.  He  was  often  my  companion  in  my  early 
visits  to  the  Indian  country,  and  I  recall  with  pleas- 
ure the  joy  he  felt  when  any  of  this  poor  race  came 
to  the  Saviour. 

Father  Gear  was  a  man  of  striking  appearance, 
being  over  six  feet  in  height,  with  deep  piercing  eyes, 
and  possessing  a  strong  personality.  He  loved  Fari- 
bault, and  before  the  days  of  railroads  made  us  many 
visits. 

Before  parishes  were  established  in  the  villages 
around  Faribault,  the  clergy  and  students  held  ser- 
vices throughout  that  portion  of  the  state.  On  one 
occasion  Manney  and  Breck  were  officiating  in  an 
old  school-house.  It  was  a  hearty  service  and 
Manney  preached  with  a  fervor  that  moved  the 
hearts  of  his  frontier  congregation.  Neither  Manney 
nor  Breck  had  voice  or  ear  for  singing,  but  feeling 
that  the  occasion  demanded  it,  they  started  the 
Gloria  in  Excelsis.  At  the  end,  an  old  man  who  had 
not  heard  a  Church  service  for  twenty  years  came 
forward,  and  grasping  Dr.  Manney  by  the  han4> 
exclaimed :  ^'  It  was  so  good  !  It  reminded  me  of  the 
Cathedral  services  at  'ome." 

One  of  our  students,  now  the  Rev.  John  Williams 
of  Omaha,  held  service  at  a  small  hamlet  every 
Sunday  walking  a  distance  of  ten  miles.     As  he  was 

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Ti.  OF  A  LONG  EPISCOPATE  50 

one  day  passing  a  farm-house,  the  owner  said  to  his 
neighbor,  "  Who  is  that  man  who  goes  by  here  every 
Saturday  afternoon  and  returns  Sunday  night?" 
"  Oh/'  was  the  answer  "  it  is  one  of  those  theologues 
at  Faribault."  "  What  do  they  pay  him  ?  "  came  the 
query.  "  Nothing,"  was  the  reply.  "  Do  you  mean 
to  say  that  the  man  walks  ten  miles,  summer  and 
winter,  to  preach  for  nothing  f  If  that  is  true  then 
I'm  done  lying  about  Episcopals." 

February  19, 1860, 1  held  my  first  service  in  the 
rude  little  chapel  at  Faribault.  The  following  week 
forty  gentlemen  called  at  the  Mission  House  and,  in 
the  name  of  the  citizens  of  Faribault,  offered  me  a 
home.  They  were  men  of  different  communions, 
and  after  speaking  of  the  conditions  of  the  country 
and  expressing  their  confidence  in  its  future,  they 
said  that  they  had  raised  money  which  they  would 
give  me  to  provide  a  home  for  myself,  or  they  would 
pay  the  rent  of  the  bishop's  residence  for  five  years. 
They  also  promised  to  aid  me  according  to  their 
ability  in  founding  schools.  The  warm  welcome  of 
these  pioneers  touched  my  heart.  I  believed  that 
God's  Providence  had  pointed  out  my  home. 

The  Secretary  of  the  Board  of  Missions,  on  behalf 
of  the  members  of  the  Board,  advised  me  not  to 
make  Faribault  my  residence.  My  reasons  for  dis- 
regarding the  opposition  were  that  it  was  the  only 
place  in  the  state  which  had  offered  me  definite 
pledges  for  a  residence ;  it  gave  me  the  hope  of  meet- 
ing my  expenses  without  debt ;  it  was  the  centre  of 
a  rapidly  growing  section  in  Minnesota,  and  it  offered 
me   the  prospect  for   the  establishment  of   Church 

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60  LIGHTS  AND  SHADOWS  chap. 

schools.  Nashotah  which  I  loved  could  not  provide 
clergy  needed  for  the  growing  West.  After  eighteen 
years  we  had  but  one  Nashotah  man  among  our 
clergy.  Could  Nashotah  have  graduated  twenty' 
men  each  year,  they  would  have  been  needed  in 
Wisconsin.  At  St.  Paul  my  salary  would  compel  me 
to  give  up  the  missionary  work  absolutely  needed  in 
a  new  field.  I  have  never  regretted  my  decision. 
The  citizens  of  Faribault  have  always  given  me  their 
confidence  and  support. 

In  selecting  a  seal  for  the  diocese,  remembering 
that  the  Indian  tribes  were  at  war  with  one  another, 
and  with  the  longing  that  our  Zion  should  be  at 
unity  with  itself  and  that  we  might  do  our  part 
toward  healing  the  divisions  which  separate  Chris- 
tians, I  chose  the  design  of  a  cross,  with  a  broken 
tomahawk  and  a  pipe  of  peace  at  its  foot,  and  sur- 
mounted by  a  mitre,  with  the  motto,  '^  Pax  per  scm- 
guinem  crucis/'  —  Peace  through  the  blood  of  the 
Cross. 

In  the  spring  of  1860  my  family  came  to  Faribault, 
and  the  next  two  years  were  full  of  work.  I  drove 
my  horses  three  thousand  miles  each  year,  over  the 
prairies,  and  held  services  in  school-houses,  wayside 
inns,  the  forest,  in  houses  of  worship  loaned  us  by 
Christians  of  other  communions,  and  in  our  own 
churches.     Everywhere  I  was  warmly  welcomed. 

I  visited  in  June,  1860,  the  Lower  Agency  of  the 
Sioux  Indians.  The  Presbyterians  had  a  mission,  im- 
der  the  charge  of  the  Rev.  Drs.  Williamson  and  Riggs, 
at  the  Upper  Agency,  Yellow  Medicine. 

Here  I  gladly  pay  a  tribute  to  the  lovely  character 

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Yi.  OF  A  LONG  EPISCOPATE  61 

of  the  Rev.  Dr.  WilliamBon  whom  I  knew  intimately 
and  loved  as  a  devoted  servant  of  Christ.  Dr.  Riggs 
I  met  only  occasionally ;  when  I  planted  a  mission 
among  the  lower  Sioux  where  there  was  no  mission  of 
any  kind,  he  seemed  to  think  it  an  intrusion  on  terri- 
tory thirty  miles  distant.  But  in  later  years  he  paid 
a  just  tribute  to  our  work  among  these  Indians. 

This  visit  was  at  the  time  of  the  annual  payment 
and  twenty-five  hundred  Sioux  had  gathered  at  the 
Agency.  The  head-chief  Wabasha,  Wa-kin-yan- 
was^te  (Good  Thunder),  and  Taopi  came  to  see  me 
with  a  sad  story  of  their  wrongs. 

They  had  sold  the  Government  eight  hundred 
thousand  acres  of  their  reservation  —  a  country  thirty 
miles  long  and  ten  miles  wide  —  and  had  been  prom- 
ised eight  thousand  dollars  a  year  for  schools ;  but 
the  Government  had  not  paid  them  for  their  land  nor 
had  they  any  schools.  Wabasha  said,  with  a  touch 
of  sarcasm  in  his  sadness,  ^^  I  know  that  it  is  a  long 
way  to  Washington ;  the  cars  go  very  fast,  and  per- 
haps the  money  has  been  jostled  off  and  lost." 

They  asked  for  a  school  and  a  missionary,  which  I 
promised  if  I  could  find  the  man  and  obtain  the  means. 
On  my  return  to  Faribault,  Samuel  D.  Hinman,  one 
of  my  divinity  students  from  the  diocese  of  Connecti- 
cut, came  to  me  and  said :  "  Bishop,  you  know  I  have 
been  holding  services  for  the  Sioux  near  Faribault. 
I  am  learning  their  language,  for  I  want  to  be  a  mis- 
sionary to  them."  I  had  found  my  man,  and  the 
means  came  in  unexpected  ways.  I  ordained  Mr.  Hin- 
xuan  deacon,  September  20,  1860,  and  he  began  ser- 
vices at  the  Mission  of  St.  John  at  the  Lower  Agency. 

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62  LIGHTS  AND  SHADOWS  chap. 

Mr.  Hinman  came  to  me  as  an  orphan^  with  a  warm 
letter  from  Bishop  Williams  of  Connecticut.  I  saw 
much  of  him  while  in  the  divinity  school  and  loved 
him  for  his  heroism  in  the  time  of  the  Sioux  outbreak, 
and  for  his  devotion  to  the  Indian  prisoners  at  Fort 
Snelling. 

The  following  June  I  visited  this  mission.  There 
were  fifty  children  in  the  school,  and  I  confirmed 
seven  persons,  the  first-fruits  of  the  Church  among 
the  Sioux. 

At  this  visit  Wakinyanwas'te  brought  me  his  only 
child,  a  beautiful  girl  twelve  years  of  age,  and  said  : 
"  I  want  my  daughter  to  be  like  a  white  woman,  not 
a  wild  woman.     Will  you  take  her  to  your  home  ?  " 

We  had  at  that  time  an  Indian  boarding-school  at 
Faribault,  named  after  the  first  missionary  to  the 
Mohawks,  "  Andrews  Hall."  I  placed  the  child  in 
this  school  and  at  her  baptism  named  her  Lydia 
Sigourney,  after  the  gentle  poetess  who,  hearing  of 
Lydia's  baptism,  sent  us  a  beautiful  poem  upon  the 
Indians.  By  a  strange  Providence  this  gentle  girl  be- 
came ill,  and  thinking  that  she  would  not  live,  I  wrote 
to  her  father.  As  quickly  as  he  could  get  to  me  he 
came,  and  with  a  sad  countenance  told  me  that  when 
the  wild  Indians  heard  that  his  child  was  ill,  they 
jeered  at  him  and  called  him  a  fool,  saying,  "  You 
sent  your  child  to  a  school  of  the  Ojibways  who  are 
our  enemies ;  they  have  poisoned  her  and  she  will  die, 
and  we  are  glad  of  it." 

I  said :  "  Good  Thunder,  I  shall  say  nothing  to  you 
about  this  foolish  lie.  You  must  go  to  Lydia's  room 
and  let  her  tell  you  about  it." 

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VI.  OF  A  LONG  EPISCOPATE  68 

He  repeated  the  story  to  his  child,  who  answered : 
'*  Father,  these  Ojibway  children  are  my  sisters. 
There  are  no  enemies  among  Christ's  children.  They 
love  me  and  bring  me  fresh  flowers  and  berries  every 
day." 

This  satisfied  the  father,  but  he  saw  that  the  beau- 
tiful flower  was  fading,  and  he  decided  to  take  her 
home.  Knowing  the  prejudices  of  the  frontier  peo- 
ple against  Indians,  I  wrote  the  following  letter  and 
told  Good  Thunder  to  show  it  wherever  he  stopped. 

"  This  child  of  Wakinyanwas'te  is  a  lamb  of  Jesus. 
Will  you  not  be  kind  to  her  for  His  sake  who  said : 
*  Inasmuch  as  ye  have  done  it  unto  one  of  the  least 
of  these,  ...  ye  have  done  it  unto  me'?  H.  B. 
Whipple,  Bishop  of  Minnesota." 

When  I  next  saw  Good  Thunder  he  told  me  of  the 
kindness  that  had  been  everywhere  shown  to  his  child, 
of  how  a  chicken  was  often  killed  and  prepared  for 
her,  and  of  how  she  was  carried  to  the  best  room  in 
the  house  and  tenderly  cared  for. 

I  was  with  the  child  when  she  entered  into  Para- 
dise, and  I  heard  her  tell  her  father  of  the  Saviour's 
love  and  of  her  longing  that  he  should  become  a 
Christian.  Her  last  words  to  the  heathen  warrior 
were,  ^^  Father,  you  must  follow  me  to  the  Great 
Spirit's  Home,  for  I  shall  be  waiting  for  you." 

The  death  of  Lydia  softened  the  hearts  of  many  of 
the  Indians,  who  felt  a  deep  sympathy  for  the  be- 
reaved father  whom  all  respected.  I  shall  never  for- 
get the  scene  as  we  came  to  the  little  grave  on  the 
broad,  green  prairie.  While  the  dew  was  still  upon 
them,  the  Indian  women  had  gathered  hundreds  of 

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64  LIGHTS  AND  SHADOWS  chap. 

wild  roses,  and  had  lined  the  grave  with  the  tender 
color,  making  a  fitting  resting-place  for  the  fair 
flower  which  Grod  had  gathered  to  Himself.  The  ser- 
vice was  in  the  Dakota  language,  and  as  the  Indians 
sang :  Nearer,  my  God,  to  Thee, 

"  Mi-ta-Wa-ni-ki-ya, 

I-ma-cu-ye ; 
Te-hi  a-wa-ki'pa 

E-sa,  na-kun 
Ki-ci  ci-un  wa-cin, 

Mi-ta-Wa-ni-ki-ya ; 

I-ma-cu-ye," 

Paradise  never  seemed  nearer. 

Through  the  death  of  his  child.  Good  Thunder  be- 
came a  Christian,  and  he  was  the  first  Sioux  whom  I 
baptized.  I  named  him  Andrew,  after  the  apostle 
who  led  his  brother  to  Christ. 

As  I  write,  lights  and  shadows  of  mission  life  come 
before  me.  Christian  women  had  given  to  this  Indian 
school  Carlo  Dolce's  "Ecce  Homo."  There  was  a 
noted  orator  among  the  Sioux,  named  Red  Owl,  who, 
when  he  spoke  in  council,  seemed  to  sway  his  listen- 
ers as  leaves  are  moved  by  the  wind.  Afraid  of 
losing  his  influence  with  his  people,  he  never  attended 
church;  but  one  day  he  came  to  the  schoolroom, 
and  seeing  the  picture  of  that  sweet,  sad  face  of  the 
Saviour  he  sat  down  before  it  and  remained  for  some 
time  silently  gazing  upon  it.  He  then  asked:  "Who 
is  that  ?  Why  is  he  bound  ?  Why  is  there  blood  on 
his  face  ?  Why  are  the  thorns  on  his  head  ?  "  The 
story  was  told  him  and  without  a  word  he  went 
away.     A  few  days  after  he  came  again  and  sat 

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VI.  OF  A  LONG  EPISCOPATE  «6 

down  before  the  picture  and  went  away  without 
speaking.  He  did  this  again  and  again.  On  my 
next  visit,  a  few  months  later,  I  was  on  my  way  to 
an  Indian  village  when  I  saw  on  the  prairie  a  wooden 
cross  over  a  newly  made  grave.  I  asked  what  it 
meant  and  was  told  it  was  the  grave  of  Red  Owl 
who,  before  he  died,  called  his  friends  around  him 
and  said :  ^'  That  story  which  the  white  man  brought 
UB  is  true!  When  I  am  dead  I  want  you  to  put  a 
cross  over  my  grave  like  the  one  on  the  Mission 
House,  so  that  when  the  Indians  see  it,  they  may 
know  what  was  in  Red  Owl's  heart.'* 

On  one  of  my  visits  I  found  a  scalp-dance  going  on 
in  front  of  the  Mission  House.  I  had  just  come  from 
the  Chippewa  country,  and  had  heard  that  the  Sioux 
had  killed  one  of  their  people.  Indignant  at  the 
brutal  sight,  I  took  our  interpreter,  Thomas  Robert- 
son, and  went  to  see  the  chief.  I  said, ''  Wabasha, 
you  asked  me  for  a  school  and  a  mission.  I  come  to 
visit  you  and  I  see  in  front  of  the  Mission  House  a 
horrible  scalp-dance.  I  know  the  man  who  was 
killed ;  he  had  a  wife  and  children ;  the  wife  is  ask- 
ing for  her  husband;  the  children  are  asking  for 
their  father.  Wabasha,  the  Great  Spirit  is  angry! 
Some  day  He  will  look  Wabasha  in  the  face  and  ask 
him  for  his  red  brother.'' 

The  chief  was  smoking,  but  when  I  had  finished 
he  took  his  pipe  from  his  mouth,  and  slowly  blowing 
a  cloud  of  smoke  into  the  air  said;  "White  man  go 
to  war  with  his  own  brother ;  kills  more  men  than 
Wabasha  can  count  all  his  life.  Great  Spirit  look 
down  and  says,  ^  Good  white  man ;  he  has  My  Book ; 

r 

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66  LIGHTS  AND  SHADOWS  chap. 

I  have  good  home  for  him  by  and  by.'  Dakota  has 
no  Great  Spirit's  Book;  he  goes  to  war,  kills  one 
man,  has  a  foolish  scalp-dance;  Great  Spirit  very 
angry.     Wabasha  doesn't  believe  it!'' 

In  the  autumn  of  1860  I  went  to  Washington  to 
plead  for  justice  to  these  red  men.  I  had  letters 
from  J.  K.  Sass,  President  of  the  Bank  of  Charleston, 
to  a  prominent  Southern  statesman  upon  whom  I 
called  with  the  Rev.  Dr.  Charles  H.  Hall,  rector  of 
the  Church  of  the  Epiphany.  In  response  to  my 
pleas  this  government  ofl&cial  said:  — 

"Bishop,  we  cannot  help  you.  Mr.  Lincoln  will 
be  elected  President,  and  the  South  will  go  out  of  the 
Union.  South  Carolina  will  secede  first  and  other 
states  will  follow.  You  will  have  to  seek  justice  for 
your  Indians  from  the  Northern  Government." 

"  Is  it  possible,"  I  exclaimed,  "that  I  hear  a  repre- 
sentative of  the  Government  say  that  even  its  trusted 
servants  are  plotting  for  its  destruction?" 

He  smiled  and  replied,  "You  know  we  Southern 
men  believe  in  the  right  of  secession." 

"If  you  go  out  of  the  Union,"  said  Dr.  Hall,  "it 
will  be  because  God  has  permitted  you  to  be  stone- 
blind,  and  slavery  will  be  doomed.  It  will  be  a 
righteous  retribution.  We  have  married  men  and 
women  at  the  altar,  and  have  separated  them  on  the 
auction-block,  and  Christian  men  have  not  dared  to 
call  it  a  sin." 

Two  years  after  this,  in  the  middle  of  the  Civil 
War,  I  was  the  guest  of  my  cousin,  General  Halleck. 
Mr.  Stanton,  the  Secretary  of  War,  came  in  one  even- 
ing, and  after  speaking  with  some  bitterness  of  the 

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VI.  OF  A  LONG  EPISCOPATE  67 

secessionists  in  Washington  remarked^  ^^I  was  told 
to-day  that  Dr.  Hall  is  a  Southern  sympathizer."  I 
repeated  Dr.  Hall's  words  at  the  interview  in  1860, 
at  which  Mr.  Stanton  expressed  much  surprise  and 
exclaimed,  ^^Did  you  hear  that  yourself,  Bishop?" 

The  next  day  I  called  upon  Dr.  Hall  and  told  him 
that  although  I  could  not  give  him  my  reasons  for 
believing  it,  I  was  confident  that  he  possessed  enemies 
who  had  informed  the  Government  that  he  was  a 
Southern  sympathizer.  Springing  to  his  feet  he  ex- 
claimed: ^^  Bishop,  excuse  me  a  few  minutes.  I  must 
go  to  the  War  Department  immediately."  This  he 
did,  sending  word  to  Mr.  Stanton  that  he  wanted  to 
see  him  for  "exactly  two  minutes."  Upon  being 
admitted  he  said:  "Mr.  Stanton,  I  am  a  Southern 
man.  I  am  a  Southern  sympathizer,  and  I  should  be 
a  brute  if  I  were  not.  My  misguided  friends  are 
being  killed.  I  am  a  Christian  and  loyal  to  the 
Government  which  keeps  a  roof  over  my  head. 
When  I  cannot  be  loyal  I  will  ask  you  to  put  me 
in  Fort  Lafayette.     Is  that  satisfactory?" 

Mr.  Stanton's  answer  was:  "Dr.  Hall,  have  you 
any  pews  to  rent  in  your  church  ?  If  you  have,  you 
may  count  on  me  as  a  parishioner  as  long  as  I  live 
in  Washington."  Mr.  Stanton  was  a  member  of  the 
Parish  of  the  Epiphany  until  he  died. 


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CHAPTER  Vn 

I  MAKE  the  following  extract  from  an  early  diary 
written  at  the  time  of  my  first  visit  to  Red  Lake, 
showing  the  itinerary  of  a  traveller  in  the  Indian 
country:  — 

August  4.  Left  Fort  Ripley  for  Red  Lake  ac- 
companied by  William  Spencer,  sutler  of  the  Fort. 
Reached  Crow  Wing  at  10  o'clock  a.m.  where  we 
were  joined  by  the  Rev.  E.  S.  Peake.  At  1  p.m.  left 
for  the  Mission  of  St.  Columba.  Left  August  5, 
7  A.M.,  and  reached  Four  Mile  Bridge  ten  minutes 
before  eight.  Lakes  on  both  sides  but  only  one  in 
sight;  outlet  flows  into  Gull  Lake.  One  mile  on  a 
lake  of  one  portage,  outlet  flowing  west ;  half  a  mile 
on  a  lake  on  west  side. 

Here  I  asked  William  his  age ;  he  answered,  "  I 
don't  know."  Asked  him  how  old  he  was  when 
General  Cass  came  in  1824.  He  answered,  "A  boy, 
and  had  one  breech  cloth." 

Seven  miles  from  Gull  Lake  came  to  Twin  Lakes, 
fifteen  miles;  crossed  two  streams  few  rods  apart 
running  east ;  Spring  Creek  and  Grass  Lake  on  west 
side ;  two  miles  on  camped  for  dinner  at  Pine  River 
at  1  o'clock,  twenty-one  miles  from  Gull  Lake.  Left 
at  2  P.M.  and  reached  Mountain  Lake,  two  miles 
from  Twenty-four-mile  Creek,  where  we  camped  at 

6  P.M. 

August  6.     God  be  praised  for  this  glorious  day ! 

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CHAP.  VII.  A  LONG  EPISCOPATE  69 

A  little  cloudy.  Left  camp  at  4  A.M.,  after  repeating 
the  Creed  and  Lord's  Prayer  in  Chippewa.  Break- 
fasted at  High  Mountain  Lake,  where  we  saw  one 
wigwam  of  Indians.  Reached  Leech  Lake  at  1  tm. 
Were  hospitably  entertained  by  Messrs.  Sutherland 
and  Rutherford.  Made  an  appointment  for  service 
on  Thursday  of  next  week.  Left  Leech  Lake  in  two 
canoes, — number  one,  Peake,  Spencer,  William  Su- 
perior, and  Ke-chi-gan-i-queb  (the  man  with  wavy 
hair).  Number  two,  the  bishop,  Enmegahbowh, 
Manitowaub,  and  Ah-yah-be-tung  (the  man  who  is 
continually  sitting).  Reached  point  of  mainland  at 
8  P.M.,  and  for  one  hour  travelled  west  and  then 
due  north.  Reached  Kah-pah-ka-seeh-ke-pah-wah- 
wang  (the  river  that  branches  off),  at  11  p.m.  En- 
megahbowh killed  a  mallard  duck.  Saw  thousands 
of  acres  of  wild  rice.  The  channel  is  very  winding — 
sides  marshy  with  scattering  rice.  Saw  many  white 
and  yellow  lilies.  Had  a  severe  walk  with  packs  on 
back  over  a  two  miles'  portage ;  land  poor  and  sandy ; 
crossed  a  small  lake  of  two  nwles,  and  a  one-mile  port- 
age, and  reached  Cass  Lake  at  3  p.m.  ;  passed  through 
an  old  Indian  Mission,  and  camped  for  the  night  in 
an  empty  wigwam.  Supped  on  a  fish  caught  at  the 
mouth  of  the  lake.  Our  voyageur  cooked  a  dish  I 
should  call  **  choke-dog."  Met  here  a  hungry  house- 
hold whom  we  fed.  Had  prayers,  slept,  thankful  to 
God  for  His  care. 

Rose  at  5  a.m.,  cooked  breakfast,  saw  only  five 
Indians;  rest  gone  for  berries.  After  prayers  and 
talk  with  Indians,  left  at  7  a.m.  Began  raining; 
camped  on  branch  of  the  Mississippi  called  Gnat 

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70  LIGHTS  AND  SHADOWS  chap. 

River  (Pin-guish-i-wi  Sibi)  where  we  cooked  famous 
dinner  of  bax^on  and  hard  bread. 

Camp  initiates  one  into  the  mysteries  of  Indian 
life.  We  want  a  candlestick ;  Enmegahbowh  splits  a 
stick,  twists  a  piece  of  birch  bark  into  it,  and  we  have 
it.  We  want  a  box  for  our  berries;  Manitowaub 
makes  a  mokuk  of  birch  bark  and  strips  of  willow. 
The  stories  of  Shaganash  are  amusing.  He  says  that 
long  before  Indians  lived  at  Red  Lake  an  old  woman 
lived  on  the  banks,  and  in  a  fearful  storm  her  canoe 
was  driven  from  the  shore ;  she  plunged  in  and  a  sea- 
serpent  carried  her  to  the  middle  of  the  lake  to  her 
canoe  and  brought  her  back  to  shore.  The  snake 
was  as  long  as  a  large  pine  tree.  He  religiously  be- 
lieves it,  and  says  that  such  a  serpent  lives  in  Leech 
Lake  and  has  been  seen  by  many  Indians. 

Shaganash  said  to  Enmegahbowh :  "  When  I  hear 
you  talk  I  cannot  believe  you  were  ever  wild  Indian 
with  breech  cloth.     I  can't  believe  you  ever  like  us." 

Enmegahbowh  replied :  ''  AU  that  makes  me  unlike 
you  is  the  religion  of  Christ.  I  was  once  like  you, 
but  the  Great  Spirit  gave  me  little  light ;  I  followed 
it  and  more  came  and  it  made  me  all  I  am." 

Shaganash  answered,  ^*The  Indian  mind  well; 
they  all  dark,  no  light;  they  would  follow  white 
man's  religion  if  they  wise."  After  that  he  was 
silent  and  thoughtful. 

From  Gnat  River  across  Gnat  Lake;  killed  a 
crane;  reached  portage  at  6  p.m. ;  crossed  two 
miles  and  camped  on  other  side.  After  prayers 
and  religious  conversation  we  slept. 

Beautiful  moon  last  night.    Nothing  can  be  wilder 

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Tn.  OF  A  LONG  EPISCOPATE  71 

than  the  scene  at  the  camp-fire,  — some  cooking  sup- 
per, others  drying  moccasins  or  mending  clothing; 
the  blazing  fire,  the  tall  pines,  the  groups  of  part 
civilized  and  part  wild  men  make  a  picture  worthy 
an  artist's  pencil. 

We  have  in  our  party  a  working  church,  —  a  bishop, 
a  priest,  a  deacon,  two  Christian  Indians,  and  one 
Christian  white  man,  and  the  heathen  to  be  con- 
verted. God  grant  that  some  poor  souls  may  be 
led  to  Christ  by  our  efforts! 

The  night  was  cloudless,  and  the  stillness  unbroken 
save  by  the  hooting  of  an  owl,  the  cry  of  a  loon,  or 
the  bark  of  some  wild  beast.  Rose  at  4  o'clock, 
had  prayers  and  breakfast,  and  left  at  half-past  five. 
Entered  a  beautiful  lake  having  a  wonderful  echo. 
Entered  an  outlet  where  water  flowed  north,  —  a 
branch  of  the  Mississippi.  At  9  a.m.  reached  a  one- 
mile  portage  to  Turtle  Lake,  a  tortuous  sheet  of 
water;  crossed  another  portage  of  half  a  mile  to 
Lac  du  Mort,  which  empties  into  Hudson  Bay. 
This  last  portage  is  a  dividing  ridge ;  to  the  left  is  a 
small  lake  from  which,  it  is  said,  water  flows  both 
ways,  to  the  Atlantic  and  to  Hudson  Bay.  Killed 
a  sand-hill  crane;  crossed  a  portage  of  a  mile  to 
Pa-push-kwa  Lake  (Open  Clear  Lake).  A  wolf  with- 
out any  hair  was  seen  here.  The  portage  here  is  the 
dividing  ridge  between  the  waters  of  Hudson  Bay  and 
the  Atlantic  Ocean.  Beached  a  small  lake ;  dragged 
our  canoes,  waist-deep  in  rushes,  until  we  reached 
a  small  sheet  of  water  which  having  crossed  we 
reached  the  last  portage.  Here  we  left  our  canoea 
and  luggage  in  charge  of  William  Aiken  and  started 

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72  LIGHTS  AND  SHADOWS  chap. 

on  foot  for  Red  Lake,  a  distance  of  fifteen  miles. 
After  four  miles  we  reached  a  long  portage,  a  point 
to  which  Indians  come  in  high  water ;  four  miles,  we 
reached  a  creek,  and  two  and  a  half  miles,  another 
creek.  We  walked  another  hour  and  rested  fifteen 
minutes,  but  the  walking  was  very  bad,  the  trail  wind- 
ing, and  the  roots  and  snags  difficult.  I  wrenched  my 
ankle  badly  and  severely  bruised  my  feet. 

Half  a  mile  from  Red  Lake  we  met  Mr.  Shubway's 
son  with  a  pony,  and  soon  we  received  a  hearty  weU 
come  from  Mr.  Shubway,  who  has  been  here  since 
1823.  He  came  as  a  clerk  in  the  employ  of  the 
American  Fur  Company.  He  is  a  hale,  hearty  Ca- 
nadian Frenchman,  and  has  a  wife  and  seven  children. 
Gave  me  many  interesting  facts  about  these  Lidians. 
There  are  here  about  eight  hundred,  about  two  hun- 
dred at  Pembina,  and  several  hundred  scattered  about 
Rainy  Lake  and  Lake  of  the  Woods.  He  thinks  the 
Lidians  have  not  decreased  since  he  came  among 
them.  They  are  poor,  but  cultivate  a  large  amount 
of  land.  They  have  com  of  last  year,  one  Indian 
having  forty  sacks.     Fish  in  abundance. 

Mr.  Shubway  gave  me  an  interesting  account  of 
the  dealings  of  the  Fur  Company,  and  the  life  of 
voyageurs  who  made  one  journey  each  year  to  Macki- 
nac or  Detroit.  They  left  the  scattered  posts  in  this 
upper  country  in  June  and  returned  in  October.  As 
far  as  Fond  du  Lac  they  use  batteaux,  but  above, 
canoes  capable  of  carr3dng  fifteen  hundred  to  two 
thousand  pounds.  They  carried  these  loads  and 
canoes  over  portages,  and  made  from  twenty  to 
twenty-five  miles  a  day. 

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Til.  OF  A  LONG  EPISCOPATE  78 

Mr.  Shubway  thinks  that  no  one  has  ever  dealt  so 
well  with  the  Indians  as  the  American  Fur  Company ; 
for  although  this  company  charged  a  great  price  for 
goods  and  paid  small  prices  for  fur,  they  sold  no 
whiskey,  and  their  employees  were  generally  men  of 
good  character  and  friendly  to  the  Indians. 

We  had  a  bountiful  supper  of  corn-bread  and  mo- 
lasses. After  prayers  we  slept,  camping  on  the  floor. 
I  had  the  luxury  of  a  comfortable  rest. 

Sunday  J  August  10.  Rose  at  6  o'clock.  Spent 
some  time  in  reading  the  Bible ;  prayers ;  breakfast. 
Held  service  at  11  a.m.,  and  celebrated  the  Holy 
Communion.  After  this,  held  service  for  the  Indians. 
The  large  room  in  Mr.  Shubway's  house  was  filled, 
and  a  crowd  stood  at  the  doors  and  windows.  They 
seemed  deeply  interested.  It  was  a  strange  congre- 
gation and  would  have  been  grotesque  if  less  solemn. 
Every  variety  of  ornament  was  worn;  several  had 
the  entire  rim  of  the  ear  slit  off ;  others  had  it  cut 
to  represent  ear-drops.  Some  wore  large  brass  clock- 
wheels  in  their  ears,  and  others  wore  the  common 
Indian  ear-drops.  They  were  all  in  blankets,  paint, 
and  feathers. 

My  sermon  was  the  simple  story  of  the  love  of 
Jesus  Christ  with  its  practical  application,  that  the 
object  of  the  gospel  was  to  show  men  how  to  live  in 
this  world  so  that  they  would  be  fit  to  live  in  the 
Great  Spirit's  Home  hereafter. 

There  is  nothing  more  heart-moving  than  to  look 
into  a  sea  of  heathen  faces,  with  the  thought  that 
they  know  nothing  of  the  love  of  Christ,  and  then 
to  feel  the  thrill  that  comes,  as  a  gleam  is  detected 

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74  LIGHTS  AND  SHADOWS  chap. 

on  some  face  showing  that  the  story  has  taken 
root. 

After  service  Mr.  Shubway  gave  an  account  of  an 
attempt,  the  year  before,  to  make  a  treaty  for  the 
sale  of  the  Indians'  land.  It  failed  because  the  head 
chief,  Ma-dwa-ga-no-nint,  was  not  satisfied  with  the 
small  sum  offered,  and  because  of  the  enormous  claims 
of  the  traders  against  the  Indians.  After  the  coun- 
cil had  adjourned  the  chief  said  to  his  people :  ^*  Our 
Great  Father  at  Washington  has  sent  these  men,  but 
they  have  forgotten  his  words.  They  want  to  cheat 
us.  To-morrow  at  daybreak  we  leave  quietly  for  home. 
No  treaty  will  be  made."  Turning  to  the  other  chiefs, 
he  said,  "  If  you  sell  my  land  it  will  be  void."  The 
trader  heard  of  it  and  told  the  agent,  who  came  to 
the  chief  and  tried  to  persuade  him  to  change  his 
mind.  The  answer  was  :  "  My  father,  you  split  my 
heart  to-day.  It  is  too  late.  I  cannot  make  a 
treaty."    And  no  treaty  was  made. 

Mr.  Shubway  informs  me  that  the  claims  of  the 
traders  against  the  Indians  at  this  time  were  one 
hundred  and  fifty  thousand  dollars.  He  says  that 
the  way  these  claims  are  put  through  is  by  a  division 
of  the  spoils.  I  read  Mr.  Shubway  my  letter  to 
the  President  in  behalf  of  the  Indians.  He  asked  me 
to  read  it  to  the  head  chief,  omitting  all  passages 
which  reflected  upon  the  Gk)vemment.  The  chief  was 
much  pleased. 

Mrs.  Shubway  has  not  been  out  of  the  Red  Lake 
country  since  she  came  here  over  twenty-five  years 
ago.  When  I  asked  her  if  she  were  not  afraid,  she 
said :  '^  No,  the  Indians  are  very  kind  to  me.    While 

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vu.  OF  A  LONG  EPISCOPATE  76 

the  old  chief,  Wa-won-je-gwim,  was  alive,  he  came 
every  day,  whenever  my  husband  was  absent  on  his 
one  or  two  months'  trips,  to  inquire  if  we  were  well, 
or  if  any  of  his  people  had  trespassed  upon  us,  or  if 
he  could  do  anything  for  us.  Since  his  death  the 
present  chief,  Madwaganonint,  or  his  brother,  con- 
tinues to  do  the  same.  Why  should  I  be  afraid  of 
such  people  ?  "  This  is  a  touching  evidence  of  Indian 
fidelity. 

I  am  consulted  frequently  by  sick  Indians,  and  in 
most  instances  I  have  the  proper  medicines  for  their 
relief. 

Monday.  Had  a  long  interview  with  the  head 
chief  in  the  presence  of  his  old  men  who  are  his 
counsellors.    He  made  the  following  speech:  — 

**  There  was  a  time  when  my  people  were  strong. 
Since  the  white  man  came  we  have  grown  poorer 
and  poorer.  We  are  going  to  sell  our  lands;  we 
want  to  be  like  white  men.  We  are  afraid  when 
we  sell  our  homes  we  may  be  like  the  poor  Indians 
below.  Your  words  are  true  like  the  words  of  a 
Spirit ;  we  want  to  know  more  than  we  do.  All  we 
understand  of  your  words  is  pleasant  to  us.  We 
shall  some  day  hope  to  see  you  here.  We  hope  you 
will  give  us  a  teacher  and  a  school.  The  Indian  is 
like  a  blind  man.  He  cannot  see  for  he  has  no 
teacher.  When  you  come  you  will  be  welcome. 
Good-by,  I  am  done." 

The  chief  then  asked  me  to  go  with  him  to  see 
the  Indian  gardens.  We  rode  four  miles  on  the  banks 
of  the  lake,  and  I  never  saw  a  more  beautiful  sight 
than  these  gardens,  extending  for  miles.     There  is 

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76  LIGHTS  AND  SHADOWS  char 

hardly  a  lodge  which  has  not  com  of  last  year.  Id 
one  lodge  we  counted  twenty-nine  sacks  of  old  com. 
Everywhere  there  were  signs  of  plenty.  The  tenth 
of  August  we  had  new  potatoes  and  green  corn  from 
Indian  gardens. 

The  condition  of  this  people  is  so  unlike  that  of 
Indians  in  treaty  relations  with  the  Grovemment,  that 
one  cannot  fail  to  see  at  a  glance  the  iniquity  which 
lies  at  the  door  of  the  Government.  As  I  looked 
into  the  anxious  face  of  the  chief,  I  could  not  help  a 
great  throb  of  pity  for  the  helpless  man  who  felt  the 
pressure  of  a  stronger  power,  knowing  that  he  must 
sell  and  yet  fearing  that  the  sale  of  his  land  to  a 
great  Christian  nation  would  be  his  people's  doom. 
Ood  in  mercy  pity  a  people  thus  wronged^  and  help 
them! 

The  shores  of  Red  Lake  are  bold  and  beautiful. 
The  view  extends  for  miles  and  miles  away,  with  the 
dim  outline  of  the  distant  shores,  and  luxuriant  gar- 
dens with  their  rude  fences  festooned  with  the  wild 
cucumber  which  grows  everywhere  in  profusion.  To 
give  up  such  a  home,  to  leave  the  graves  of  their 
fathers  to  go,  God  knows  where,  and  be  subject  to  the 
merciless  treatment  of  corrupt  agents,  is  a  doom  to 
which  I  would  subject  no  enemy. 

Purchased  to-day  some  bead  bags  and  pipes  of  the 
Indians.  The  black  pipe-stone  quarry  of  the  Chip- 
pewas  is  at  Rainy  Lake.  The  stone  is  said  to  be  in 
great  abundance,  and  the  pipes  made  from  it  find 
their  way  through  the  whole  Indian  country.  These 
people  are  generally  fine  looking.  They  use  beads 
profusely  in  their  ornaments  but  are  loath  to  sell  them 

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vn.  OP  A  LONG  EPISCOPATE  77 

as  money  is  of  little  value  so  far  in  the  Indian  coun- 
try. It  is  valuable  for  what  it  will  buy  at  the 
Indian  traders',  and  that  is  very  little. 

Monday y  August  11.  Left  Bed  Lake  at  10  a.m. 
Mr.  Shubway  kindly  loaned  Spencer  and  myself 
ponieS;  and  one  was  hired  for  Mr.  Peake  from  the 
chief.  The  road  is  very  wild,  descending  into  ravines, 
skirting  lakes,  and  threading  tamarack  swamps. 
Much  of  the  way  the  land  is  poor,  but  there  is  little 
which  would  not  repay  cultivation.  The  timber 
is  maple,  birch,  ash,  basswood,  Norway  pine,  tama- 
rack, cedar,  and  spruce.  We  saw  quantities  of  the 
wild  plum,  cherries,  currants,  gooseberries,  whortle 
and  blue  berries ;  also  black  and  red  cherries,  and 
the  finest  hazelnuts  I  ever  saw.  The  Indian  pink, 
Scotch  bluebells,  harebells,  phlox,  and  a  tall  white 
flower  grow  in  wondrous  profusion. 

Reached  the  portage  where  we  left  our  canoes  at 
3  P.M. ;  cooked  and  ate  our  dinner,  and  left  at  4  p.m. 
Entered  small  lake,  and  in  order  to  avoid  the  place 
where  we  dragged  our  canoes,  waist-deep,  made  a 
short  portage,  quarter  of  a  mile  over  a  narrow  neck 
of  land  which  divides  the  two  lakes,  and  entered 
Papushkwa  Lake,  which  is  beautiful,  the  shores 
gently  undulating,  and  richly  colored  with  a  most 
luxuriant  and  variegated  foliage.  The  great  variety 
of  forest  trees  shows  that  the  land  is  very  rich.  For 
seventy-five  to  one  hundred  miles,  from  Leech  Lake 
to  Red  Lake,  the  wilderness  is  now  uninhabited  by 
white  men ;  no  one  threads  the  narrow  trail  of  the 
route  save  the  red  man,  or  the  adventurous  half- 
breed  guide  who  is  hardly  more  civilized  than  his 

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78  LIGHTS  AND  SHADOWS  chap. 

heathen  half-brother.  Once  a  year  the  trader  or  his 
agent  visits  these  remote  bands  to  buy  the  furs 
taken  in  their  winter  hunts,  usually  at  half  or  less 
than  half  their  value. 

We  travelled  about  two  miles  through  Papushkwa 
Lake  and  crossed  a  mile  portage,  which  was  well 
named  "mosquito  portage,"  for  the  havoc  these 
torments  made  upon  us  was  fearful.  Entered  Lac 
du  Mort,  a  beautiful  sheet  of  water,  with  the  same 
luxuriant  foliage,  sloping  shores,  and  indented  with 
hundreds  of  small  bays.  This  lake  is  the  first  of 
waters  which  flow  toward  Red  River  and  Hudson 
Bay.  When  we  cross  the  next  short  portage  the 
waters  flow  to  the  Gulf  of  Mexico.  There  is  no 
tradition  as  to  the  origin  of  the  name,  Lac  du  Mort ; 
the  Indians  say  it  was  so  named  because  an  old 
Indian  died  here,  but  if  this  were  the  case  the  name 
would  be  in  the  Chippewa  tongue.  Probably  some 
of  the  early  French  voyageurs  lost  their  lives  cross- 
ing this  lake. 

We  made  about  one  and  a  half  miles  on  this 
lovely  sheet  of  water  and  came  to  a  portage  which 
is  the  dividing  ridge  of  the  waters  of  the  northern 
part  of  North  America,  a  ridge  nowhere  with  an 
elevation  of  over  one  hundred  feet  or  over  an  eighth 
of  a  mile  across.  On  our  right  we  saw  a  small  lake 
at  the  foot  of  the  hill  with  its  main  outlet  into 
Turtle  Lake;  it  has  an  outlet  also  into  Lac  du 
Mort. 

What  a  whirl  of  ideas!  A  stick  cast  on  one 
side  of  this  ridge  might  find  its  way  to  Hudson 
Bay,  and  on  the  other  into  the  Gulf  of  Mexico. 

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VII.  OP  A  LONG  EPISCOPATE  79 

Regretted  that  we  could  not  examine  this  lake 
more  carefully,  but  the  night  drew  on  and  hunger 
called  for  the  routine  of  camp  life.  The  scene  at 
camp-making  is  a  busy  one,  all  occupied  in  the 
preparation  for  night  —  one  building  a  fire,  another 
cutting  poles  to  fasten  the  mosquito  bars,  another 
brewing  tea,  another  preparing  the  venison,  and  so 
on  till  each  man  has  a  place. 

There  is  nothing  which  so  tests  a  man's  temper 
as  this  wild,  rough  life.  If  he  has  any  cross-grained 
material  about  him  it  will  come  out,  or  if  disposed 
to  shirk  it  will  be  revealed. 

Found  on  this  ridge  a  lavish  growth  of  the  wild 
sweet  pea,  the  convolvulus,  and  the  climbing  honey- 
suckle. 

After  supper  and  prayers  we  lay  down  to  rest.  I 
had  no  sooner  entered  my  mosquito  bar  than  I  over- 
heard William  Superior  in  earnest  conversation  with 
our  two  wild  Indians.  He  said,  "  I  was  once  a  wild, 
foolish,  Grrand  Medicine-man,  but  God  showed  me  a 
better  way,  and  if  I  keep  in  it  I  shall  grow  better 
all  the  time  and  reach  the  Great  Spirit's  Home." 
Shaganash  said,  he  "  would  try  to  follow  the  trail, 
and  if  he  could  be  near  a  missionary  he  believed  that 
he  could  be  a  Christian."  He  asked  many  thought- 
ful questions,  and  then  came  to  the  one  so  often 
asked  by  heathen  men:  "Why  are  there  so  many 
religions  among  white  men  and  only  one  Book  ?  We 
have  only  one  Grand  Medicine." 

Rose  at  5  a.m.,  had  prayers,  and  left  before  break- 
fast. After  a  mile  and  a  half  on  Turtle  Lake  we 
passed  through  a  narrow  rice-field  into  another  part 

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80  LIGHTS  AlfD  SHADOWS  chap. 

of  same  lake.  Scenery  still  wild  and  beautiful; 
more  pine  mixed  with  the  hard  wood ;  the  bays  are 
deeper.  Reached  end  of  lake  at  half-past  six, 
and  after  a  short  portage  and  some  small  lakes 
entered  the  lake  north  of  Cass  Lake,  thus  making 
a  continuous  channel  to  the  Mississippi.  Followed 
this  channel  one  mile  to  Echo  Lake,  the  most  beauti- 
ful of  the  chain.  Crossed  a  two-mile  portage  of 
sandy  pine  land  and  entered  Gnat  Lake,  five  miles 
long.  Next  into  Gnat  River  at  11.30  a.m.  The 
banks  of  this  river  are  generally  low,  with  small 
bays  filled  with  wild  rice,  called  by  the  Indians, 
^^Manomin."  It  is  found  abundantly  throughout 
the  Indian  country,  and  is  a  great  blessing  to  the 
Indian.  It  grows  in  water  from  two  to  four  feet 
deep,  and  ripens  about  the  first  of  September, 
standing  as  thick  as  wheat  at  thirty  bushels  to  the 
acre.  The  crop  seldom  fails,  and  the  Indians  always 
leave  enough  ungathered  for  seed.  It  is  a  little 
like  oats  in  appearance,  the  top  of  the  stalk  a  yel- 
lowish red.  It  is  now  in  the  milk.  Killed  mallard 
and  wood  ducks  on  the  river.  Halfway  through 
Gnat  River  we  passed  a  field  of  not  less  than  two 
hundred  and  fifty  acres  of  wild  rice.  Stream  is  now 
low,  and  it  often  requires  great  skill  to  avoid  the 
rocks  on  the  bottom. 

Camped  for  dinner  of  fried  duck  at  2  p.m.  I 
failed  signally  at  making  corn-bread  for  breakfast. 
Have  killed  no  wild  game,  although  we  have  crossed 
the  tracks  of  bear,  moose,  and  otter.  Half  a  mile 
above  drank  from  a  spring  strongly  impregnated 
with  iron ;  saw  traces  of  bog  ore  in  great  abimdance ; 


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vn.  OP  A  LONG  EPISCOPATE  81 

four  miles  from  camp  saw  four  bear  tracks.  Indians 
are  quick  to  detect  signs  of  wild  game.  They  have 
a  wonderful  vocabulary  of  signs  to  convey  informa- 
tion which  would  be  unintelligible  to  a  white  man. 
There  is  a  chief  of  Cass  Lake  who  is  following  us 
and  desires  to  overtake  us.  To-day  at  the  first 
portage  Enmegahbowh  made  in  the  sand  a  dial  to 
show  the  chief  the  hour  we  passed  that  point. 

At  half-past  five  we  entered  Rice  River,  a  small 
sheet  of  clear  water,  with  its  bays  waving  with  wild 
rice.  It  is  truly  wonderful  to  see  the  kind  provision 
of  Grod  for  these  wild  men.  There  are  thousands  of 
bushels  of  wild  rice  growing  in  this  northern  country. 

At  6  P.M.,  reached  short  portage  from  second  Rice 
Lake  to  a  small  lake,  half  a  mile  wide,  which  emptied 
by  a  short  outlet  into  Cass,  or  Red  Cedar  Lake.  Here 
we  camped  for  the  night  in  a  wigwam  and  had  a  fine 
muscallonge  for  our  supper. 

Rose  at  daybreak  and  went  out  to  explore  the 
shores  of  Cass  Lake,  where  we  had  been  told  coal 
could  be  found.  I  found  a  large  number  of  pieces 
but  no  indication  of  a  vein.  I  think  the  pieces  must 
have  been  drifted  on  shore  by  ice.  After  breakfast 
I  visited  a  wigwam  where  I  had  gathered  all  the 
Indians.  I  talked  to  them  very  plainly  of  their 
besetting  sins.  I  told  them  of  the  folly  of  the 
Grand  Medicine,  of  how  it  deluded  their  people,  that 
they  had  no  word  of  the  Great  Spirit,  no  message 
of  mercy,  no  knowledge  of  a  home  beyond  the  grave. 
When  I  had  finished  an  old  man  said :  "  You  have 
spoken  true  words.  We  are  poor  and  growing  poorer. 
The  Great  Spirit  must  be  angry  with  us,  or  our  people 


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82  LIGHTS  AND  SHADOWS  chap. 

would  not  fade  away.  When  I  was  a  young  man  we 
had  game  and  plenty ;  we  were  a  pure  people.  Since 
the  payment  came  all  is  changed.  The  Great  Spirit 
gave  you  words  to  speak  to  us  to-day.  They  sound 
plain.  We  want  to  know  more.  We  are  blind.  Our 
sins  come  from  our  poverty.  We  must  have  light  or 
we  will  perish." 

A  woman  then  said :  "  A  few  years  ago  I  was 
baptized ;  the  priest  gave  me  a  cross  and  some  beads ; 
he  told  me  to  look  at  the  cross  and  count  the  beads 
and  I  would  be  good  Christian.  I  lost  cross  and 
beads  and  I  no  more  a  Christian ;  I  forgot  all." 

From  Cass  Lake  we  went  by  canoe  down  Cass 
Lake  River  to  Lake  Wi-ni-bi-gosh-ish.  River  filled 
with  fish.  I  stocked  our  canoe  with  beautiful  wall- 
eyed pike,  weighing  from  two  to  four  pounds  each. 
At  the  mouth  of  the  river  we  found  some  half- 
famished  Indians  whom  we  supplied  with  fish.  They 
shouted,  "  Mi-gwetch,  mi-gwetch ! "  (Thank  you, 
thank  you !)  Found  the  wind  blowing  a  gale  on  the 
lake,  but  when  I  asked  the  Indians  if  it  were  safe  to 
cross,  they  answered,  "  Yes,  for  you,  the  Great  Spirit's 
messenger."  After  a  stormy  passage  we  reached  the 
nine-mile  portage.  It  was  an  experience  to  remem- 
ber. The  thermometer  was  well  up  in  the  nineties, 
and  we  were  loaded  down  with  our  impedimenta  and 
wearied  by  the  long  trip.  At  last  we  reached  Leech 
Lake  and  crossed  to  the  old  Agency,  where  I  met 
some  of  the  Indians  who  had  driven  Dr.  Breck  from 
the  country. 

I  held  service  and  they  asked  me  to  come  again, 
and  some  said  that  after  they  heard  more  about  the 

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VII.  OF  A  LONG  EPISCOPATE  83 

new  trail  I  bad  brought  into  the  country,  they  would 
walk  in  it. 

During  this  journey,  several  Indians  came  to  me 
and  said,  putting  their  hands  to  their  cheeks,  ''  Wi- 
bid-akosi"  (my  tooth  is  sick),  and  asked  if  I  could 
extract  it.  I  was  obliged  to  say  "  No."  But  on  my 
next  visit  to  Chicago  I  called  on  my  old  friend, 
Dr.  W.  W.  Alport,  a  celebrated  dentist,  and  asked 
him  to  teach  me  to  pull  teeth.  He  smiled  and  said : 
"  It  is  a  very  simple  matter,  Bishop,  if  you  will  re- 
member three  things.  First,  be  sure  to  separate  the 
ligaments  around  the  tooth ;  second,  be  sure  to  grasp 
the  tooth  firmly  with  the  forceps;  and  thirdy pull!" 
A  few  minutes  later  a  patient  came  in  to  have  a 
tooth  extracted.  I  watched  the  operation  and  said 
to  the  doctor,  "  I  think  I  can  do  it."  He  gave  me  a 
set  of  forceps  which  I  stored  away  in  my  travelling- 
case,  with  the  feeling  that  I  possessed  a  new  means 
of  reaching  the  hearts  of  my  red  children. 

On  my  next  visit  I  held  service  at  White  Fish 
Lake.  After  the  service  a  chief  came  to  me  and 
with  his  hand  on  his  cheek,  said,  "  Wibidakosi." 
With  a  not  unmingled  sensation  I  boldly  answered, 
"I  will  help  you."  He  opened  his  mouth,  and  to 
my  dismay  I  saw  that  the  sick  tooth  was  a  large 
molar  on  the  upper  jaw.  But  "in  for  a  penny,  in 
for  a  pound."  It  was  a  comfort  to  remember  that 
Indians  never  show  signs  of  pain,  no  matter  how 
great  the  agony.  I  followed  to  the  letter  all  the 
good  doctor's  directions  and  I  did  pull.  In  spite 
of  appearances  I  knew  it  was  the  "ligaments"  and 
not  an  artery  that  I  had  cut,  but  I  used  salt  as 

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84  LIGHTS  AND  SHADOWS  chap.  vii. 

heroically  as  I  did  the  forceps,  and  it  was  with  no 
small  degree  of  satisfaction  that  I  heard  the  old  chief 
telling  his  people  that  ^^  Kichimekadewiconaye  was 
a  great  Medicine-man/' 

At  this  time  there  was  no  physician  in  the  Chip- 
pewa country,  and  I  found  it  necessary  to  carry  a 
small  case  of  instruments  and  a  supply  of  simple 
medicines,  by  which,  in  God's  good  Providence,  I  was 
able  to  relieve  much  suffering." 

From  Diary  of  1862. 


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CHAPTER  Vm 

Ik  joumejdng  through  the  Indian  country  it  was 
necessary  to  have  a  good  supply  of  courage  and  good 
nature  to  meet  the  annoyances  and  diflBculties  which 
were  sure  to  be  encountered.  On  one  of  these  ex- 
peditions I  was  accompanied  by  Mr.  GilfiUan  and 
Mr.  Percival,  a  cousin  of  the  Earl  of  Egmont.  My 
time  was  limited,  and  to  save  three  days  of  travel  we 
took  Indian  ponies  and  went  from  Red  Lake  to  Cass 
Lake  by  an  abandoned  road.  We  found  the  bridges 
gone  and  in  the  first  river  a  mud  bottom.  Knowing 
that  our  ponies  could  not  draw  the  loaded  wagon 
through,  we  prepared  ourselves  for  the  plunge,  and 
up  to  our  shoulders  we  waded  across  with  our  pro- 
visions and  luggage.  The  next  river  had  a  gravel  bed, 
and  blocking  up  our  wagon-box  we  started  bravely  in. 
But  the  river  was  high  and  the  current  like  a  mill 
tail,  and  in  the  middle  of  the  stream  the  water 
suddenly  lifted  the  wagon-box  from  the  fore-wheels 
and  we  were  swept  into  a  big  hole.  Bags  and  robe- 
cases  were  filled  with  water,  and  everything  that 
could  be  dissolved  at  once  became  so,  and  we  were 
left  without  sugar,  salt,  or  bread.  Mr.  Gilfillan,  who 
is  a  splendid  swimmer,  succeeded  in  saving  the  other 
provisions ;  and  the  next  few  hours  were  devoted  to 
drying  our  wardrobe  and  rescuing  what  remained  of 
our  larder  by  spreading  it  in  the  sun  to  dry. 

86 

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86  LIGHTS  AND  SHADOWS  chap. 

Mr.  Percival  asked  me  if  "such  episodes  were 
frequent  in  the  experiences  of  their  Lordships,  the 
Bishops  of  America." 

Upon  one  occasion  I  received  a  message  from  the 
Mille  Lacs  Indians  that  they  desired  to  see  me.  The 
Rev.  E.  S.  Peake,  Enmegahbowh,  and  two  Indians 
were  my  companions.  It  was  at  the  time  of  a  heavy 
thaw.  Our  route  lay  across  Nine  Mile  Lake,  where 
the  ice  was  covered  with  a  foot  of  snow  and  slush. 
It  was  a  weary  tramp  for  the  wind  was  in  the  north, 
and  just  before  sunset  it  became  bitterly  cold. 

When  a  cold  wave  strikes  northern  Minnesota  one 
is  never  sure  where  the  thermometer  will  go.  The 
old  settlers  have  a  proverb,  "  It  would  have  been 
colder  if  the  thermometer  had  been  longer." 

However,  when  we  prepared  our  camp  for  the 
night  we  made  a  roaring  fire  of  pitch-pine  logs,  built 
a  stockade  of  pine  branches,  and  were  soon  comforta- 
ble, for  there  is  no  bed  more  luxurious  to  a  weary 
traveller  than  one  of  fir  and  spruce  boughs.  As  a 
border-man  once  said,  "  Talk  of  comfort,  I  tell  you 
there  is  nothing  so  good  after  a  hard  day's  pull  as  to 
stretch  yourself  on  a  bed  of  green  boughs  and  feel 
the  tired  going  out  of  you." 

It  began  to  snow  heavily  in  the  night,  and  in  the 
morning  we  foimd  a  deep  snow  covering  the  forest. 
As  we  strode  wearily  on  with  our  packs  I  said  to 
our  guide,  "  Shall  we  reach  Mille  Lacs  for  dinner  ?  " 

As  an  Indian  never  makes  an  assertion  if  there  is 
the  slightest  doubt,  there  is  no  word  used  more  often 
than  that  which  answered  my  question :  — 

"  Ka-win-ka-na-batch."     (No,  perhaps.) 

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THE   Rev.  J.  J.  ENMEGAHBOWH 


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vm.  OF  A  LONG  EPISCOPATE  87 

After  lunch  I  asked,  ^*  Shall  we  get  to  Mille  Lacs 
before  sunset  ?  " 

^^  En-do-gwen-ka-narbatch."  (I  don't  know,  per- 
haps.) 

Just  before  sundown  I  asked,  '^Can  we  get  to 
Mille  Lacs  to  sleep?" 

"  Me-nun-ga-ka-na-batch."     (Yes,  perhaps.) 

We  often  travelled  twenty  miles  on  the  frontier 
journeys  without  a  sign  of  habitation.  On  one  of 
my  visits  to  the  Sioux  Mission  in  1861,  I  reached 
New  Ulm  at  noon.  The  thermometer  was  thirty-six 
degrees  below  zero,  and  there  were  indications  of  a 
severe  storm.  I  stopped  at  the  house  of  Louis 
Robert,  a  French  Indian  trader,  a  man  who,  once 
being  asked  if  he  knew  Bishop  Whipple,  replied, 
^'  Yes,  he's  a  sky-pilot  and  always  straight." 

When  I  told  Mr.  Robert  that  I  had  promised  to 
be  at  the  mission  the  next  day,  and  reminded  him 
that  Indians  call  men  liars  when  they  do  not  keep 
their  word  (the  Indians  say :  "  You  said  you  would 
be  there.  You  did  not  come.  You  lied  "),  he  made  a 
quick  inspection  of  myself,  looked  at  my  horses  and 
said :  ^^  Bishop,  with  that  buckskin  suit  and  fur  coat 
you'll  go  through  all  right,  only  I'll  give  you  three 
pairs  of  moccasins  to  put  on  in  place  of  yoiu*  boots. 
One  never  knows  what  sort  of  storms  will  come  up 
on  the  prairies.  The  first  seven  miles  of  your  journey 
you  will  find  three  houses  but  none  after  that  for 
twenty-three  miles.  Let  your  horses  out  at  their 
best  speed  when  you  reach  the  prairie ;  you  can  easily 
follow  the  road  as  the  grass  will  be  high  on  either 
side."     Without  a  moment's  delay  I  pulled  on  my 

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88  LIGHTS  AND  SHADOWS  chap. 

moccasins  and  started,  driving  at  a  rapid  speed  until 
well  out  on  the  prairie,  but  suddenly  I  discovered 
that  the  grass  had  been  burned  before  the  snowfall, 
and  there  was  nothing  to  define  the  road.  I  found 
by  the  hard  stubble  which  showed  itself  where  the 
snow  had  been  driven  ofE  by  the  wind,  that  I  was 
hopelessly  out  of  the  track.  The  windstorm  which 
had  already  set  in  had  obliterated  the  road  over 
which  I  had  come  as  completely  as  it  had  the  stretch 
before  me.  In  passing  through  several  of  the  coulees 
with  which  the  prairies  abound  my  horses  were  breast- 
deep  in  the  snow. 

A  starless  night  came  on  and  with  the  howling 
wind  sweeping  the  snow  first  into  almost  impassable 
drifts  and  then  levelling  them  to  the  bare  ground,  I 
had  to  confess  myself  lost. 

Until  one  has  encountered  a  western  blizzard  the 
word  has  little  meaning.  The  Indians  have  always 
paid  me  their  highest  compliment  when  they  have 
declared  that  I  could  follow  a  trail  and  find  the 
points  of  the  compass  as  well  as  any  Indian. 

I  now  kept  my  horses  headed  in  the  direction 
which  I  thought  to  be  that  of  the  Agency.  I  said 
my  prayers,  threw  the  reins  over  the  dash-board,  let 
the  horses  walk  as  they  would,  and  curling  myself  up 
under  the  buffaloes,  hoped  that  I  might  weather  the 
night. 

Suddenly  Bashaw  stopped.  I  was  confident  that 
the  wise  fellow  had  struck  a  landmark,  for  he  knew 
as  well  as  I  did  that  we  were  lost,  I  jumped 
from  the  sleigh  and  could  just  distinguish  in  the 
darkness  something  under  the  snow  that  looked  like 

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ym.  OF  A  LONQ  EPISCOPATE  89 

a  huge  snake.  It  proved  to  be  an  Indian  trail.  The 
Indians  always  walk  single  file  to  avoid  an  ambush, 
and  in  the  loam  of  the  prairie  these  trails  are  several 
inches  deep.  Bashaw  followed  it,  and  when  his  mate 
was  inclined  to  turn  out  he  put  his  teeth  into  his 
neck  and  forced  him  into  the  path. 

Mr.  Hinman  was  so  sure  that  I  had  started  that  he 
had  kept  a  light  in  the  window  of  the  Agency,  and 
when  Bashaw  saw  it  he  leaped  like  a  hound  from  her 
kennel.  When  we  reached  the  mission  and  Bashaw, 
comfortably  stalled,  turned  his  great  eyes  upon  me, 
his  whinny  said  as  plainly  as  words,  ^^We  are  all 
right  now,  master." 

Bashaw  was  own  cousin  to  the  celebrated  Patchin. 
He  was  a  kingly  fellow  and  had  every  sign  of  noble 
birth,  —  a  slim,  delicate  head,  prominent  eyes,  small, 
active  ears,  large  nostrils,  full  chest,  thin  gambrels, 
heavy  cords,  neat  fetlocks,  and  was  black  as  a  coal. 
He  was  my  friend  and  companion  for  over  fifty  thou- 
sand miles,  always  full  of  spirit  and  gentle  as  a 
girl.  The  only  time  I  ever  touched  him  with  a  whip 
was  on  the  brink  of  a  precipice  where  the  path  was  a 
sheet  of  glare  ice  and  as  the  wagon  began  to  slide  I 
saved  us  both  by  a  lash,  but  the  blow  hurt  me  more 
than  it  did  Bashaw.  He  saved  my  life  when  lost  on 
the  prairies  many  times.  In  summer  heat  and  win- 
ter storm  he  kept  every  appointment  often  by  heroic 
eifdrt.  Patient,  hopeful,  cheerftil,  he  was  a  favorite 
of  all  the  stage-drivers,  and  upon  coming  to  an  inn, 
cold  and  wet,  I  was  always  sure  to  hear  a  kind- 
hearted  voice  cry,  "  Bishop,  go  into  the  inn ;  I  know 
just  what  the. old  fellow  needs." 

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90  LIGHTS  AND  SHADOWS  chap. 

A  few  months  before  he  died  at  thirty  years  of 
age,  I  sent  him  to  a  friend  in  the  country  to  be  pas- 
tured. One  day  some  colts  in  the  same  meadow 
were  racing  and  Bashaw,  who  had  been  noted  for  his 
speed,  with  all  his  old  fire  joined  in  the  race,  beat 
the  colts,  and  dropped  dead.  I  wept  when  the  news 
came  to  me. 

No  wonder  that  men  who  have  passionately  loved 
these  intelligent  creatures  of  God  have  believed  in 
their  immortality,  as  did  John  Wesley  and  Bishop 
Butler.  It  was  God  our  Father  who  gave  them 
those  wonderful  intuitions,  those  marvellous  instincts, 
that  true,  unwavering  love.  These  sentient  creatures 
of  God  have  the  strongest  claims  upon  us  who  have 
been  made  their  guardians.  They  suffer  because  of 
man's  alienation  from  God ;  their  wrongs  cannot  be 
righted  in  this  world.  They  have  memory  —  mem- 
ory which  binds  our  lives  in  an  harmonious  whole  — 
which  has  the  prophecy  of  a  future  life.  They  are  a 
part  of  that  creation  which,  marred  by  Satan,  waits 
for  redemption.  When  man  finds  his  true  place  at 
his  Saviour's  feet  his  love  overflows  to  these  dumb 
creatures  of  God  who  share  with  us  His  protection 
and  love. 

Sjnnpathy  is  often  expressed  for  a  pioneer  bishop's 
life  of  hardships.  It  is  true  that  in  the  early  days  a 
visitation  was  rarely  made  without  encountering 
some  new  difficulty.  One  often  came  to  depressions 
in  the  prairies  which  the  inexperienced  traveller  was 
tempted  to  cross,  wondering,  meanwhile,  why  others 
had  chosen  to  prolong  their  journey  by  making  a 
circuit  of  miles ;  but  he  was  suddenly  enlightened  by 

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vra.  OF  A  LONG  EPISCOPATE  91 

the  sinking  of  his  horses'  feet,  and  it  was  a  fortunate 
ending  if  he  escaped  with  whole  wagon  and  harness. 

Bishop  Clarkson  once  had  an  appointment  at  a 
ranch,  and,  his  time  heing  shorty  he  attempted  to 
cross  one  of  these  sloughs.  His  wagon-tongue  sud- 
denly hroke,  and  wading  out  with  robe-case  in  hand, 
he  mounted  one  of  the  horses  and  found  his  way  to 
the  ranch,  well  bespattered  with  black  mud. 

^'  Is  this  Mr.  Smith's  place  ?  "  he  asked  of  the  first 
man  he  met  on  the  ranch. 

"  Yes,"  was  the  answer. 

^^I  am  Bishop  Clarkson  and  I  have  an  appoint- 
ment for  a  service  here." 

The  man  looked  at  the  bishop  from  head  to  foot 
and  then  answered  with  a  gasp :  — 

^'  Stranger,  you  don't  look  as  I  thought  a  bishop 
would  look,  but  if  you  are  a  bishop,  you  shall  have  a 
chance.    Sail  in ! " 

But  the  sunshine  comes  as  often  as  the  clouds. 
The  hospitality  of  those  early  pioneers  was  un- 
bounded. However  poor,  they  were  always  ready  to 
share  their  all  with  the  traveller.  I  have  enjoyed 
the  hospitality  of  palatial  homes  in  many  lands,  but 
nothing  has  ever  exceeded  the  true  kindliness  of  my 
welcome  in  some  of  those  one-roomed  log  huts,  where 
my  bedroom  had  to  be  improvised  by  partitioning 
one  end  of  the  room  with  a  sheet.  Many  of  the 
frontier  settlers  were  people  of  refinement  and  cul- 
ture who,  in  some  financial  panic,  had  lost  every- 
thing and  had  pre-empted  homes  in  the  West,  where 
they  lived  in  independence,  scorning  to  apologize  to 
their  bidden  guest  for  their  meagre  surroundings.    A 

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9S  LIGHTS  AND  SHADOWS  chap. 

piece  of  rare  old  silver  or  a  bit  of  fine  table  linen 
would  often  speak  volumes.  From  many  of  those 
homes  I  have  gone  forth  refreshed  in  mind  and  soul, 
and  thanking  God  that  I  was  permitted,  as  apostles 
were  of  old,  ^^to  minister  to  the  Church  in  their 
house." 

I  once  stopped  at  an  inn  to  hold  a  first  service,  and 
in  the  night  a  freshet  came,  overflowing  the  river  so 
that  I  could  not  get  away  for  four  days.  Every 
evening  I  held  service  in  the  school-house.  Upon  my 
departure,  when  I  asked  for  my  bill,  the  landlord 
looked  at  me  reproachfully  and  said,  ^^  Bishop,  I  am 
a  wicked  man,  but  I  haven't  come  to  that !  " 

The  genuine  pioneer  may  be  a  rude  man,  but  he  is 
seldom  an  infidel.  He  is  brave,  self-reliant,  and  ex- 
pects to  bear  hardships  in  order  to  make  a  home  for 
his  loved  ones.  After  a  sermon  in  which  I  had 
alluded  to  the  folly  of  unbelief,  one  of  these  men 
•  said  to  me :  "  Don't  think  we  are  infidels,  Bishop.  A 
man  can't  live  all  alone  with  God,  as  we  do,  and  say 
there  is  no  God." 

I  recall  one  of  the  true-hearted  pioneers  who  once 
showed  the  greatest  kindness  to  one  of  my  clergy, 
taking  him  to  his  home  and  caring  for  him  through 
his  last  illness.  When  I  expressed  my  appreciation 
of  his  goodness  to  my  brother,  he  answered  gruffly, 
"  I  only  did  my  duty." 

"Yes,"  I  replied,  "but  there  are  many  men  who 
are  not  doing  their  duty.  And,  my  friend,  you  will 
not  forget  that  you  must  go  down  into  the  same 
valley  through  which  my  brother  has  just  passed, 
and  there  is  but  one  hand  to  lean  upon!" 

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Till.  OF  A  LONG  EPISCOPATE  M 

**I  know  that/'  was  the  quick  response.  "I  do 
pray,  for  I've  faced  death  a  good  many  times,  Bishop. 
Once  I  was  on  a  steamer,  and  in  a  storm  she  ran  agin 
a  rock  and  punched  a  hole  in  the  bottom.  They  all 
thought  they  were  going  to  be  lost,  and  you  would 
never  have  dared  to  go  aboard  that  steamer  if  you'd 
known  the  kind  of  critters  they  had  there.  All 
night  they  were  crying  and  confessing  their  sins  like 
mad." 

^^  And  what  did  you  do  ?  "  I  asked. 

"I  went  to  dipping  water,"  was  the  reply.  **I 
stood  in  line  forty-eight  hours,  bailing  her.  I  thought 
God  would  think  just  as  much  of  me  if  I  was  dipping 
water  to  save  those  miserable  critters,  as  if  I  was  a 
whining  and  a  snivelling  over  my  sins.'' 

After  some  conversation  I  said,  ^'But,  my  dear 
friend,  there  is  one  thing  which  you  have  forgotten. 
The  Saviour  asked  you  to  be  baptized.  The  night 
before  He  died  He  made  a  feast  and  asked  you  to 
come  to  His  Holy  Communion  because  He  had  some- 
thing to  give  you,  —  His  grace  and  help.  Will  you 
not  think  this  over  and  when  I  come  again  be  ready 
for  baptism  and  confirmation?" 

At  my  next  visit  his  first  words  of  greeting  were : 
^'  Bishop,  you  were  right  about  that.  It's  all  there 
as  plain  as  print,  and  the  old  woman  and  me  are 
both  going  to  be  baptized." 

When  the  time  came  for  the  baptism  the  poor 
man,  owing  to  rheumatism,  found  it  difficult  to  kneel 
down.  He  looked  up  as  artlessly  as  a  child  and 
said,  **  Bishop,  I  put  it  off  too  long;  I  ought  to  have 
done  it  when  my  knees  were  limhererl**    No  one 

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94  LIGHTS  AND  SHADOWS  chap. 

smiled,  for  it  was  the  simple  expression  of  one  who 
was  as  true  as  Nathaniel  of  old,  in  whom  was  no 
guile.  In  his  own  expressive  border  language,  he 
has  "  passed  over  the  Divide,"  and  some  day  we  shall 
meet  again. 

I  once  heard  on  the  frontier  an  Evangelist  de- 
nouncing the  validity  of  infant  baptism.  On  the 
front  seat  sat  a  mother  holding  a  beautiful  child  in 
her  arms.  I  cannot  forget  the  look  of  relief  and 
comfort  which  came  over  the  anxious  face  when,  in 
answer  to  a  request  from  the  congregation  that  I 
would  give  my  views  upon  the  subject,  I  said,  ^^I 
have  stood  by  the  graven  of  many  children,  but  it 
has  never  been  necessary  to  tell  the  mother  of  the 
safety  of  her  babe.  Suppose  that  one  of  these  babes, 
having  grown  to  childhood,  asks  the  mother  if  she  is 
a  Christian.     The  answer  comes,  ^'  Yes,  my  child." 

"Am  I  a  Christian?"  is  the  child's  next  question. 

What  will  the  mother  answer?  K  she  believes 
what  you  have  heard  to-night,  she  will  say:  ^^No, 
you  are  not  a  Christian;  you  are  the  child  of  the 
devil.  I  have  taught  you  to  kneel  and  say,  ^Our 
Father,'  but  God  is  not  your  father.  I  hope  that 
you  will  be  a  Christian  some  time,  or  you  will  be 
lost." 

As  I  finished  speaking,  a  gray-haired  patriarch  of 
the  Presbyterian  Church  arose  and  said,  ^*  Thank  God 
that  you  have  come  to  tell  us  of  Christ's  Covenant 
for  little  children !  " 

Often,  expressions  of  appreciation  at  the  close  of 
these  frontier  services  were  clothed  in  language  which 
would  have  provoked  a  smile  had  they  been  less  sin- 

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vm.  OF  A  LONG  EPISCOPATE  05 

cere.  After  a  sermon  preached  in  a  town  where 
spiritualism  and  many  other  ^^isms"  had  robbed  the 
people  of  faith,  an  old  man  grasped  my  hand  and  ex- 
claimed,  ^'  Bishop,  the  goapd  sounds  goody  but  there 
is  a  lot  of  stuff  preached  here  which  is  only  the  poor- 
est kind  of  physic."  Another  time  an  old  woman 
said  to  me,  with  tears  in  her  eyes,  '^  Thank  QtoA,  I 
got  a  good  boost,  to-day ! '' 


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CHAPTER  IX 

The  frontier  men  were  loyal-hearted,  and  when  the 
Civil  War  came  they  were  ready  to  give  their  lives 
for  their  country.  When  President  Lincoln  called  for 
troops,  the  first  regiment  which  was  mustered  in  for 
three  years'  service  was  from  Minnesota.  Gleneral 
Sanford,  United  States  Minister  to  Belgium,  sent 
President  Lincoln  a  battery  of  rifled  cannon  to  be 
given  to  the  first  regiment  mustered  into  service  for 
three  years  which  proved  worthy  of  the  gift ;  and  it 
was  given  to  the  First  Regiment  of  United  States 
Volunteers  from  Minnesota. 

I  preached  to  the  regiment.  May  12, 1861,  on  the 
parade-ground  at  Fort  Snelling,  from  the  text,  ^^If 
I  forget  thee,  0  Jerusalem,  let  my  right  hand  forget 
her  cunning."  It  was  one  of  the  most  solemn  ser- 
vices of  my  life.  I  knew  many  of  the  men,  and  as  I 
looked  into  their  faces  I  knew  that  it  would  be  the 
last  time  that  I  should  tell  them  of  the  love  of  Jesus 
Christ.  I  was  afterward  elected  chaplain  of  this 
regiment;  but,  gratifying  as  was  the  expression  of 
loving  confidence,  duty  to  my  diocese  compelled  me 
to  decline. 

I  met  the  regiment  again  after  the  battle  of  Antie- 
tam.  They  had  been  placed  at  a  point  where  the 
battle  raged  fiercest.  The  field  was  covered  with  the 
dead,  and  the  stone  house  and  barn  hard  by  were 

96 

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CHAP.  IX.  A  LONG  EPISCOPATE  07 

filled  with  the  wounded  and  dying.  Prom  one  to 
another  I  went,  with  words  of  comfort  and  last 
prayers,  and  many  a  message  of  love  and  loyalty  for 
home  friends  I  carried  away  from  those  brave  hearts. 
I  held  service  for  the  regiment,  and  just  after  I  re- 
ceived the  following  note  from  General  McClellan :  — 

Hbadquabters,  Akmt  of  thb  Potomac. 
My  dear  Bishop  :  Will  you  do  me  the  favor  to  perform 
divine  service  in  my  camp  this  evening.     If  you  can  give  me 
a  couple  of  hours'  notice  I  should  be  glad  of  it,  that  I  may  be 
able  to  inform   the  corps  in  the  vicinity.     After  the  great 
success  that  God  has  vouchsafed  us,  I  feel  that  we  cannot  do 
less  than  avail  ourselves  of  the  first  opportunity  to  render  to 
Him  the  thanks  that  are  due  to  Him  alone.    I,  for  one,  feel 
that    the   victory  is    the   result   of    His    great   mercy,  and 
should  be  glad  if  you  would  be  the  medium  to  offer  the 
thanks  I  feel  due  from  this  army  and  from  the  country. 
Earnestly  hoping  that  you  will  accede  to  my  request, 
T  am  very  respectfully. 
Your  humble  svt., 

Geobge  B.  McClellan, 
Bishop  Whipple.  Maj.-GenH. 

I  held  a  service  and  delivered  an  address.  The 
names  of  many  of  the  officers  present  have  become 
household  words  and  will  always  live  in  the  grateful 
remembrance  of  their  country. 

I  had  known  General  McClellan  when  he  was  chief 
engineer  of  the  Illinois  Central  Railway.  He  invited 
me  to  spend  the  night  in  his  tent,  and  we  conversed 
until  long  after  midnight.  When  we  parted  he  said, 
"  Bishop^  you  do  not  know  what  a  comfort  it  is  in 
my  care-worn  life  to  have  a  good  talk  about  holy 
things !  "     He  paid  a  tribute  to  our  Minnesota  boys, 

H 

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»8  LIGHTS  AND  SHADOWS  chap. 

saying,  "  No  general  ever  had  a  better  regiment  than 
the  Minnesota  First." 

The  general  loved  his  soldiers  deeply.  He  was 
blamed  for  not  bringing  the  war  to  an  immediately 
successful  issue.  Victor  Hugo  said  that  "it  was  not 
Wellington  who  conquered  Napoleon  at  Waterloo  — 
it  was  God."  Our  people  did  not  know  that  this  was 
Grod*s  war.  North  and  South  were  reaping  a  harvest 
of  their  own  seed-sowing.  Had  the  war  been  closed 
then,  slavery  would  have  been  fastened  on  the  Ee- 
public. 

At  parting,  the  general  asked  me  if  I  would  call 
at  the  hospitals  on  my  way  to  Washington  and  write 
him  the  condition  of  the  sick  and  wounded,  which  I 
did:  — 

Frederick,  September  23rd,  1862. 

My  dear  General:  I  have  spent  the  day  in  visiting 
your  brave  boys  who  are  in  the  hospital  here.  I  had 
the  privilege,  also,  of  visiting  the  wayside  hospitals 
between  here  and  the  camp.  I  am  sure  it  will  gladden 
your  heart,  as  it  did  my  own,  to  know  the  great  love 
they  bear  to  you.  When  I  told  them  how  tenderly 
you  had  spoken  of  them,  and  how  you  knelt  with  me 
in  prayer  for  God's  blessing  upon  them,  many  a  brave 
fellow  wept  for  joy,  and  on  every  side  I  heard,  God 
hless  him!  God  bless  the  general!  While  here  and 
there  some  veteran  claimed  the  privilege  —  God  bless 
Little  Mac! 

I  had  the  opportunity  to  commend  some  dying  mon 
to  Grod,  and  to  whisper  to  them  the  Saviour's  name 
for  the  last  journey. 

If  it  were  not  for  wearying  you,  I  could  fill  an  hour, 

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IX,  OF  A  LONG  EPISCOPATE  99 

telling  you  of  words  of  loving  confidence  spoken  by 
these  brave  sufferers  who  had  been  with  you  in  good 
and  evil  report.  But  I  cannot  close  without  telling 
you  how  sweet  the  remembrance  is  of  the  service  held 
in  your  camp,  and  to  assure  you  that  it  is  a  pleasure 
every  day  to  ask  God's  blessing  upon  you.  Your 
way  is  rough,  many  do  not  know  you,  many  are 
jealous  of  your  success,  many  will  try  to  fetter  you. 
Let  no  cloud  nor  thorn  trouble  you.  Above  you  is 
God  our  Father.  He  will  hear  our  prayer,  (rod 
bless  you.     I  am,  with  love. 

Your  servant  for  Christ's  sake, 

H.  B.  Whipple,  Bishop  of  Minnesota. 

Major-General  Geo.  B.  McClellan, 
Army  of  the  Potomac. 

During  the  Civil  War  t  went  three  times  a  year  to 
Washington  to  plead  for  the  Indians,  each  time  visit- 
ing the  army.  On  Good  Friday,  1864, 1  preached  in 
St.  John's  Church,  Washington,  and  after  the  service 
Mrs.  Charles  Sumner  and  Mrs.  Samuel  Hooper  came 
to  the  vestry  room.  Mrs.  Hooper  said,  "  Bishop,  we 
are  caring  for  some  sick  and  wounded  soldiers  at  one 
of  the  hospitals,  and  knowing  what  your  words  will 
do  for  them,  we  have  come  to  ask  if  you  will  preach 
for  them  this  afternoon?"  This  was  my  first 
meeting  with  Mrs.  Hooper,  but  it  led  to  a  warm 
friendship. 

The  following  day  I  received  a  telegram  from  Gen- 
eral Meade  asking  me  to  celebrate  the  Holy  Commun- 
ion at  his  headquarters  on  the  Rapidan.     It  was  a 

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100  LIGHTS  AND  SHADOWS  chap. 

blessed  service,  and  never  was  that  trysting-placse 
dearer  than  when  I  knelt  with  those  veteran  soldiers 
to  receive  the  Blessed  Communion. 

During  my  visit  to  General  Meade,  he  told  me 
that  one  night  some  one  came  to  his  tent  and  to  the 
demand,  ^^Who  is  there?"  a  voice  answered,  "It  is 
General  Townsend  (the  adjutant-general).  I  come 
to  bring  you  a  new  burden.  I  have  a  commission 
for  you  as  Commander  of  the  Army  of  the  Potomac." 
He  gave  Meade  a  letter  from  General  Halleck,  pledg- 
ing him  the  hearty  support  of  the  Government.  On 
my  return  to  Washington  General  Halleck  gave  me 
the  circumstances  which  led  to  General  Meade's  ap- 
pointment.    He  said:  — 

"  After  the  defeat  of  General  Hooker  at  Chancellors- 
ville,  President  Lincoln  met  the  Secretary  of  War  and 
myself  at  the  War  Department.  He  asked :  *  Whom 
shall  we  appoint  Commander  now?  We  can't  run 
Joe  any  more/  I  told  the  President  that  I  had  tried 
to  feel  the  pulse  of  the  army,  and  that  I  believed 
General  Meade  was  the  man  to  appoint ;  but  I  also 
mentioned  several  other  names,  among  them  that  of 
General  Sedgwick,  one  of  the  ablest  men  in  the  ser- 
vice. The  President  proposed  that  we  should  ballot. 
Mr.  Stanton  voted  'for  General  Sedgwick,  and  the 
President  and  I  voted  for  General  Meade." 

My  cousin.  General  Halleck,  I  had  known  inti- 
mately from  boyhood.  He  was  a  man  of  great  intel- 
lectual ability,  and  few  men  have  had  a  more  perfect 
knowledge  of  the  science  of  war.  At  his  graduation 
from  West  Point  he  was  made  Assistant  Professor  of 
Engineering,  and  was  detailed  to  build  the  fortifica^* 

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IX.  OF  A  LONG  EPISCOPATE  101 

tions  on  Bedloe's  Island,  New  York.  WhUe  he  was 
second-lieutenant,  General  Scott  asked  his  opinion 
in  reference  to  sea-coast  defences,  and  was  so  im- 
pressed by  the  yoimg  oflScer's  views  that  he  requested 
Thomas  H.  Benton,  of  the  United  States  Senate,  to 
offer  a  resolution  asking  Lieutenant  Halleck  to  give 
the  Military  Committee  his  opinion  on  such  defences. 
He  was  sent  to  California  at  the  close  of  the  Mexican 
War  to  take  charge  of  engineering  on  that  coast.  It 
was  during  the  time  that  gold  was  discovered,  and 
prices  were  so  advanced  that  the  servant  who  accom- 
panied Halleck  was  receiving  twice  the  amount 
of  his  master's  salary.  Halleck  remained  faithfully 
at  his  post,  and  as  a  reward  for  his  services  the 
War  Department  gave  him  a  year's  leave  of 
absence. 

Senator  Forsythe  of  Georgia,  an  eminent  jurist, 
had  advised  Halleck  to  devote  his  leisure  time  to 
reading  law,  saying  that  the  day  would  come  when 
he  would  find  it  useful.  A  law  firm  in  San  Fran- 
cisco, Peachy  and  Billings,  offered  him  a  copartner- 
ship with  the  understanding  that,  as  his  duties  as  a 
military  ofl&cer  had  made  him  familiar  with  Spanish 
land  grants,  he  should  be  the  consulting  member  of 
the  firm.  He  accepted  the  offer,  and  purchased  a 
civilian  suit  of  clothes  at  a  cost  of  five  hundred 
dollars.  A  few  days  after,  a  client  called  to  consult 
about  a  land  grant.  Halleck  wrote  out  his  opinion 
and  asked  his  partners  what  he  should  charge  for  it, 
and  they  said  five  hundred  dollars.  This  was  the 
beginning  of  his  success.  Colonel  Morris,  of  the 
army,  wrote  to  General   Riley  congratulating  him 

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102  LIGHTS  AND  SHADOWS  chap. 

upon  his  wise  organization  of  a  stable  government  on 
the  Pacific  coast.  Honest  General  Riley  replied  to 
General  Morris:  "You  give  me  too  much  credit. 
That  youngster,  Halleck,  has  furnished  the  brains 
for  my  work." 

Halleck  was  a  man  of  unflinching  integrity,  a 
hater  of  shams,  and  never  considered  policy  in  his 
actions.  From  the  beginning  of  the  Civil  War  he 
was  loaded  down  with  responsibilities  which  carried 
him  to  the  grave.  His  first  command  was  in  Mis- 
souri where  he  brought  order  out  of  confusion,  and 
saved  Missouri  from  secession.  His  next  command 
was  in  Mississippi,  where  he  won  from  his  troops  the 
sobriquet  "Old  Brains."  He  was  General-in-Chief 
for  a  time,  and  afterward  Chief  of  Staff  to  President 
Lincoln,  whose  confidence  he  retailed  throughout  that 
eventful  struggle.  He  was  brusque  in  manner,  and 
often  made  bitter  enemies.  I  remember  upon  one 
occasion,  when  I  was  his  guest,  a  prominent  politi- 
cian called  upon  him  and  said :  — 

"  I  have  asked  the  President'  to  appoint  three  per- 
sons brigadier-generals.  They  are  loyal  men  and 
deserve  recognition.  The  President  tells  me  that  he 
has  promised  you  and  Secretary  Stanton  that  he 
would  not  appoint  men  to  high  office  in  the  army 
without  your  approval.  I  am  here  to  consult  you. 
Do  you  oppose  their  appointment  ? " 

The  general  turned,  with  flashing  eyes,  and  ex- 
claimed: "I  am  opposed  to  their  appointment! 
You  cannot  run  this  war  machine  with  political 
gas. 

The  following  letter  is  characteristic :  — 

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IX.  OP  A  LONG  EPISCOPATE  103 

Hbadquabtjbbs,  Department  of  the  Missouri. 
St.  Louis,  Nov.  29th,  1861. 
Bt.  Rev.  H.  B.  Whipple,  Bishop  of  Minnesota,  Faribault, 

My  dear  Cousin:  Yours  of  Nov.  12th  is  just  received.  I 
have  little  or  no  time  for  private  correspondence,  nevertheless 
I  cannot  let  the  letter  of  my  old  friend  and  cousin  pass  un- 
noticed. .  .  . 

Affairs  in  this  Department  are  in  a  most  deplorable  con- 
dition —  whether  made  so  purposely  or  not  I  will  not  say.  If 
I  can  ever  get  any  order  out  of  this  chaos  I  shall  be  satisfied. 

Of  course  I  shall  be  well  abused  by  the  extreme  aboli- 
tionists and  the  pro-slavery  secessionists.  But  it  will  not 
drive  me  from  the  course  of  policy  which  I  have  determined 
on  and  shall  pursue  until  I  am  removed,  which,  very  likely, 
will  soon  take  place.  I  am  resolved  to  be  made  the  instrument 
of  no  political  faction,  having  no  political  aspirations  myself. 
I  shall  do  my  duty  faithfully,  as  I  understand  it,  let  the  conse- 
quences be  what  they  may.  .  .  . 

Good-bye,  dear  Cousin,  write  me  as  often  as  you  can. 

Yours  truly, 

H.  W.  Halleok, 

While  in  command  at  Louisville  he  was  seized  by 
sudden  illness.  I  visited  him,  and  it  was  my  privi- 
lege to  baptize  him  and  give  him  the  Holy  Com- 
munion. 

Some  years  after,  I  delivered  an  address  at  the 
burial  of  General  Meade,  at  the  request  of  his  wife, 
in  St.  Mark's  Church,  Philadelphia.  Thie  President 
and  Cabinet,  General  Sherman  and  other  distin- 
guished officers  were  present. 

I  said,  I  should  not  speak  of  the  life  of  our  brother 
as  a  soldier ;  it  was  not  necessary.  His  name  would 
always  be  honored  by  his  country,  and  his  fame  re- 
main a  precious  heirloom  to  his  children.  I  spoke 
of  that  Easter  Communion  on  the  Rapidan,  amid  the 

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104  LIGHTS  AND  SHADOWS  chap,  ix, 

camps  of  soldiers,  and  said,  That  day  I  learned  much 
of  the  soldier's  heart — that  loyalty  to  God  and 
loyalty  to  country  are  blended  in  brave,  true  hearts. 
There  is  sometimes  an  idea  among  men  that  the  pro- 
fession of  arms  is  not  favorable  to  the  development 
of  the  highest  Christian  character.  I  have  not  so 
read  the  gospel  of  the  Son  of  God.  When  God's 
herald,  John  the  Baptist,  preached  by  the  River 
Jordan  .the  Roman  soldiers  were  among  the  first  to 
go  out  to  hear  him.  It  was  of  a  Roman  Centurion 
that  our  Lord  said,  "  I  have  not  found  such  faith,  no, 
not  in  Israel " ;  and  when  He  hung  upon  the  cross  it 
was  the  Captain  of  the  Guard  who  bowed  his  head 
and  heart,  and  cried,  "Truly,  this  was  the  Son  of 
God."  When  the  gospel  was  preached  to  a  Gentile 
world,  the  first  man  received  into  the  Church  was  a 
Roman  Centurion,  who  for  his  bravery  had  been  per- 
mitted to  call  his  legion  "the  Italian  Band."  Until 
the  names  of  Washington,  Wellington,  Havelock, 
and  a  host  of  others  have  perished,  faith  in  Jesus 
Christ  will  be  the  highest  laurel  for  a  soldier's  brow. 


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CHAPTER  X 

August  18^  1862,  the  Sioux  Indians  began  a 
massacre  which  desolated  the  entire  western  border 
of  Minnesota.  Eight  hundred  people  were  miurdered. 
Many  of  these  victims  of  savage  vengeance  had 
given  me  true-hearted  hospitality,  and  my  heart  was 
filled  with  sorrow.  I  had  feared  an  outbreak. 
Again  and  again  I  had  said  publicly  that  as  certain 
as  any  fact  of  human  history,  a  nation  which  sowed 
robbery  would  reap  a  harvest  of  blood.  Thomas 
Jefferson  said, ''  I  tremble  for  the  nation  when  I  re- 
member that  God  is  just."  In  subsequent  pages  the 
causes  of  these  Indian  wars  will  be  found. 

The  Sioux  were  a  warlike  people ;  they  had  been 
our  friends.  General  Sibley,  who  was  chief  factor 
thirty  years  for  the  Northwest  Fur  Company,  said : 
^'  It  was  the  boast  of  the  Sioux  that  they  had  never 
taken  the  life  of  a  white  man.  In  the  earlier  days 
of  my  residence  amongst  them  I  never  locked  the 
door  of  my  trading-post,  and  when  I  rose  in  the 
morning  I  often  found  Indians  camped  on  the  floor. 
The  only  thing  which  I  have  ever  had  stolen  was  a 
curious  pipe,  which  was  returned  by  the  mischievous 
boy  who  took  it,  after  I  had  told  the  Indians  that  if 
the  pipe  were  not  returned  I  should  keep  the  door 
locked."  The  Honorable  H.  M.  Rice,  who  was  chief 
factor  among  the  Chippewas,  has  told  me  substan- 
tially the  same  thing. 

106 

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106  LIGHTS  AND  SHADOWS  chap. 

The  history  of  our  first  negotiations  with  the 
Sioux  for  the  purchase  of  their  lands,  which  included 
all  of  southern  Minnesota,  I  do  not  know ;  but  white 
men  as  well  as  Indians  say  that  there  was  much  de- 
ception connected  with  it. 

I  was  in  the  Indian  country  when  the  Sioux  came 
for  their  annual  payment  in  June,  1862.  They  had 
made  bitter  complaints  about  the  non-payment  for 
the  land  sold  from  their  reservation.  Pay-Pay,  an 
old  Indian  whom  I  had  known  at  Faribault,  came  to 
me  and  asked,  "  How  much  money  shall  we  receive  at 
this  payment  ?  "  "  Twenty  dollars  per  head,"  I  an- 
swered, "  the  same  that  you  have  always  received." 

A  few  hours  after  he  brought  Wa-cou-ta  to  me, 
saying,  "  Tell  him  what  you  said." 

I  repeated  my  statement,  feeling  much  anxiety, 
for  it  was  evident  that  the  Indians  had  heard  that 
they  were  not  to  receive  their  payment. 

When  I  returned  from  the  Upper  Agency,  where 
I  found  the  Indians  most  turbulent,  I  said  to  a 
trader's  clerk,  "  Major  Galbraith,  the  agent,  is  com- 
ing down  to  enroll  the  Indians  for  payment."  He 
replied :  "  Galbraith  is  a  fool.  Why  does  he  lie  to 
them?  I  have  heard  from  Washington  that  most 
of  the  appropriation  has  been  used  to  pay  claims 
against  the  Indians.  The  payment  will  not  be  made. 
I  have  told  the  Indians  this,  and  have  refused  to 
trust  them." 

I  was  astounded  that  a  trader's  clerk  should  claim 
to  know  more  about  the  payment  than  the  govern- 
ment agent.  I  had  never  seen  the  Indians  so  restless. 
Every  day  some  heathen  dance  took  place, — a  monkey 

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X.  OF  A  LONG  EPISCOPATE  107 

dance^  a  begging  dance,  or  a  scalp  dance.  Occa- 
sionally one  of  the  men  would  refuse  to  shake  hands 
with  me.  I  knew  what  it  meant,  that  he  wanted  to 
boast  that  he  would  not  take  the  hand  of  a  white 
man,  which  was  always  a  danger  signal. 

I  left  the  Sioux  country,  sad  at  heart,  to  pay  a  visit 
to  the  Chippewa  Mission,  and  went  as  far  as  Red 
Lake.  There  I  toxmd  the  Chippewas  much  disturbed, 
showing  that  a  storm  was  brewing.  On  my  arrival 
at  Crow  Wing,  Mr.  Peake  brought  a  letter  from  the 
post-office  for  Hole-in-the-Day,  marked  ^*  immediate." 
I  saw  that  the  address  had  been  written  by  Mr.  Hin- 
man.  Hole-in-the-Day  had  gone  to  Leech  Lake,  and 
we  asked  one  of  his  soldiers  to  read  the  letter,  which 
said :  — 

Your  young  men  have  killed  one  of  my  people — a  farmer 
Indian.  I  have  tried  to  keep  my  soldiers  at  home.  They 
have  gone  for  scalps.    Look  out 

(Signed)  Littlb  Crow. 

As  the  Sioux  and  Chippewas  were  bitter  enemies, 
it  was  evident  that  Little  Crow  had  made  some  treaty 
of  peace  with  Hole-in-the-Day.  I  at  once  inquired  if 
there  were  any  Indians  away,  and  finding  that  a 
family  were  camped  on  Gull  Rivjr,  twenty  miles  dis- 
tant, I  sent  for  them  that  night  and  they  were  saved. 
On  my  return  journey,  a  day  from  Gull  Lake,  my 
Indians  saw  tracks  and  told  me  that  they  belonged  to 
the  Sioux.  I  laughed  at  them  and  said,  "There 
isn't  a  Sioux  within  a  hundred  miles."  But  they 
refused  to  go  on.  They  stooped  to  the  ground,  and 
wherever  they  found  traces  of  a  footprint  they  care- 
fully examined  the  crushed  grass  to  see  if  the  juice 

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108  LIGHTS  AND  SHADOWS  chap. 

which  had  exuded  were  dry  or  fresh.  Suddenly 
we  came  to  a  place  where  there  had  been  a  camp, 
and  one  of  the  men  picked  up  a  moccasin,  which 
he  brought  to  me,  saying,  "  Is  that  a  Chippewa 
moccasin?" 

"  No,"  I  said,  "  it  is  a  Sioux  moccasin." 

The  moccasins  of  the  tribes  are  all  made  differently. 
The  rest  of  the  journey  was  of  unceasing  vigilance. 

On  Saturday  I  left  Crow  Wing  for  St.  Cloud  and 
heard  of  a  party  of  Sioux  back  of  Little  Falls.  I 
spent  Sunday  in  St.  Cloud,  and  that  day  these  Indians 
committed  a  murder  at  Acton  in  order  to  precipitate 
a  massacre.  They  reached  Little  Crow  village  before 
daybreak ;  a  council  of  soldiers  was  called,  and,  against 
the  advice  of  Little  Crow,  who  afterward  became  their 
leader,  they  began  their  fearful  warfare. 

The  pictorial  papers  containing  the  Civil  War 
scenes,  which  the  traders  kept  on  their  counters, 
deeply  interested  the  Indians,  who  plied  questions 
about  the  battles  and  their  results.  Up  to  this  time, 
August,  1862,  the  Union  troops  had  been  defeated. 
Major  Galbraith  had  enlisted  a  company  of  Renville 
Rangers,  largely  made  up  of  mixed  bloods,  and  many 
of  the  Indians  supposed  that  the  Government  had 
sent  for  them  to  fight  because  so  many  of  the  white 
men  had  been  killed.  They  said,  "Now  we  can 
avenge  our  wrongs  and  get  back  our  country." 

The  morning  of  this  day  of  blood,  Mr.  Hinman 
was  sitting  on  the  steps  of  the  Mission  House  at  the 
Lower  Agency,  talking  with  a  man  who  was  building 
our  church,  when  suddenly  a  rapid  firing  was  heard 
at  the  trading-post  a  quarter  of  a  mile  away.     Sun- 

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X.  OF  A  LONG  EPISCOPATE  109 

ka-ska  (White  Dog)  appeared  on  a  run,  and  when 
asked  what  the  firing  meant,  answered :  "  The  Ind- 
ians have  bad  hearts  and  are  killing  the  whites.  I 
am  going  to  Wabasha  to  stop  it.''  In  a  few  minutes, 
running  at  fuU  speed.  Little  Crow  appeared,  and  the 
same  question  was  asked  him ;  but  he  made  no  an- 
swer and  ran  on  to  the  government  bam,  where  Mr, 
Wagoner  was  trying  to  prevent  the  Indians  from 
taking  the  horses.  Little  Crow  cried,  "  Kill  him !  " 
and  he  was  instantly  shot. 

Mr.  Hinman  hastened  to  Mr.  Prescott,  the  in- 
terpreter, who  lived  near  by,  to  notify  him  of  the 
outbreak.  Mrs.  Hinman  was  absent  from  the  mis- 
sion, but  Miss  West,  the  missionary,  was  advised  to 
leave  and  cross  the  river,  which  she  did,  meeting  on 
the  way  to  the  ferry  a  white  woman  and  child  whom 
she  took  under  her  protection.  As  they  reached  the 
bluff,  after  crossing  the  river,  they  met  a  party  of 
Indians  in  war-paint  and  feather,  who  greeted  them 
pleasantly  with  "Ho!  Ho!  Ho!  You  belong  to 
the  missionary.  Washte!  (Good!)  Where  are  you 
going  ? "  Miss  West  pointed  to  a  house  in  the  dis- 
tance, and  they  said,  "  No,  we  are  going  to  kill  them," 
and  motioned  her  to  take  the  road  leading  to  Port 
Ripley.  They  threatened  to  kill  the  other  woman, 
but  to  Miss  West's  statement  that  she  had  promised 
to  take  care  of  her  they  answered,  "  Ho !  Ho !  "  and 
parted. 

For  weeks  we  had  no  tidings  from  the  Sioux  or 
Chippewa  missions.  They  were  dark  days.  When 
news  came,  we  found  that  both  missions  had  been 
destroyed ;  but  our  hearts  were  made  glad  when  we 

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110  LIGHTS  AND  SHADOWS  chap. 

learned  that  the  only  lives  saved  during  that  holo- 
caust of  death  were  by  the  Christian  Indians,  or 
friendly  Indians,  who  had  been  influenced  by  the 
missionaries. 

The  wily  chief,  Hole-in-the-Day,  had  planned  for 
a  massacre  at  the  same  time  on  the  northern  border. 
But  Enmegahbowh  had  sent  a  faithful  messenger  to 
Mille  Lacs,  to  urge  the  Indians  to  be  true  to  the  whites 
and  to  send  men  to  protect  the  fort.  More  than  a 
hundred  Mille  Lacs  warriors  went  at  once  to  the  fort, 
but  meantime  Enmegahbowh  himself  walked  all 
night  down  Gull  River,  dragging  a  canoe  containing 
his  wife  and  children,  that  he  might  give  warning  to 
the  fort.  Two  of  his  children  died  from  the  ex- 
posure. Messages  were  also  sent  to  the  white 
settlers,  and  before  Hole-in-the-Day  could  begin  war 
the  massacre  was  averted. 

The  Commissioner  of  Indian  Affairs,  who  was  at 
the  fort,  was  so  filled  with  gratitude  at  the  Mille  Lacs 
Indians  for  their  protection  that  he  promised  them 
that  they  should  not  only  be  rewarded  by  the  Grov- 
emment,  but  should  not  be  removed  from  their  reser- 
vation. Pledges  to  that  effect  were  incorporated  in  a 
treaty  made  shortly  after,  but  the  pledges  were  broken. 

It  would  be  too  long  a  story  to  tell  of  the  heroism 
of  Taopi,  Gk)od  Thunder,  Wabasha,  Wa-ha-can-ka- 
ma-za  (Iron  Shield),  Simon  A-nag-ma-ni,  Lorenzo  Law- 
rence, Other  Day,  Thomas  Robertson,  Paul  Maza-kute, 
Wa-kin-yan-ta-wa,  and  others  who,  at  the  risk  of  life, 
saved  helpless  women  and  children. 

The  following  statements  were  made  at  the  time 
of  the  surrender  of  the  captives. 

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X.  OP  A  LONG  EPISCOPATE  111 

STATEMENT  OF  TAOPI 

OHIEF   OF   THE   FARMER   INDIANS 

On  the  morning  of  the  18th  of  August,  1862,  I  was  pre- 
paring to  go  down  to  the  Mission  House,  the  residence  of 
our  minister,  the  Bev.  Mr.  Hinman.  He  had  promised  to  go 
with  me  to  assist  in  laying  out  our  burial  lot  near  the  new 
church.  My  child  had  been  buried  but  a  few  days  before.  As 
I  was  about  starting,  an  old  man  (Tah-e-mi-na)  came  to  my 
house  and  said,  "  All  the  upper  bands  are  armed  and  coming 
down  the  road."  I  asked,  "  For  what  purpose  are  they  com- 
ing ? "  He  said,  "  I  don't  know."  The  old  man  had  hardly 
gone  out  when  Ta-te-campi  came  running  to  my  house  and 
said,  "  They  are  killing  the  traders."  I  said,  "  What  do  you 
mean  ?  "  He  said,  "  The  Bice  Greek  Indians  have  murdered 
the  whites  on  the  other  side  of  the  Minnesota  Eiver,  and  now 
they  are  killing  the  traders."    I  said,  "  This  is  awful  work." 

As  soon  as  he  was  gone  I  heard  the  report  of  guns.  I  went 
up  to  the  top  of  my  house  and  from  there  I  could  hear  the 
shouts  of  the  Indians,  and  see  them  plundering  the  stores. 
The  men  of  my  band  now  began  to  assemble  at  my  house. 
We  counselled,  but  we  could  do  nothing  to  resist  the  hostile 
Indians  because  we  were  so  few  and  they  were  between  us  and 
the  settlements.  I  told  them  not  only  to  keep  out  of  the  dis- 
turbance but  also  not  to  go  near  the  plunderers.  Some  of 
them  obeyed  me.  I  sent  Good  Thunder  with  a  message  to 
Wabasha,  but  he  could  not  reach  his  house  on  account  of  the 
hostile  Indians.  The  hostile  Indians  soon  came  to  our  village 
and  commanded  us  to  take  off  our  citizen's  clothing  and  put 
on  blankets  and  leggings.  They  said  they  would  kill  all  of  us 
"  bad  talkers."  We  took  our  guns  and  were  prepared  to  de- 
fend ourselves.  We  did  not  know  what  to  do.  I  wanted  to 
take  my  wagon  and  go  to  the  whites,  but  I  could  not. 

Good  Thunder  came  back  and  brought  news  that  nearly  a 
whole  company  of  soldiers  from  the  fort  had  been  killed  at 
the  Ferry.  Good  Thunder  and  Wa-ha-can-ka-marza  and  myself 
went  into  my  corn-field  to  talk  over  the  matter.  We  wanted 
to  escape  to  the  fort  that  night,  but  could  not  becanse  we  were 

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112  LIGHTS  AND  SHADOWS  chap. 

watched.  We  determined  to  go  to  the  whites  at  the  first 
opportunity.  I  proposed  to  take  two  white  girls  who  had 
been  taken  prisoners  at  Redwood,  and  take  them  to  within  a 
short  distance  of  the  fort,  and  then  send  them  in  with  a  letter 
stating  that  we  were  ready  to  cooperate  with  the  whites  in 
any  way  they  might  direct.  We  were  ready,  but  the  girls 
were  afraid  to  go. 

Soon  after  this  the  Indians  moved  to  Yellow  Medicine.  At 
Yellow  Medicine  the  hostile  Indians  replied  to  General  Sib- 
ley's letter  found  at  Birch  Coulee.  They  laughed  at  the 
letter  because  they  did  not  believe  he  would  spare  them,  or 
even  their  women  and  children.  They  sent  back  a  saucy,  in- 
different answer.  When  we  moved  up  to  Ma-za-wa-kan, 
opposite  the  mouth  of  the  Chippewa  River,  I  wrote  a  letter  to 
General  Sibley.  Good  Thunder  and  I  wrote  the  letter  together. 
Thomas  Robertson  (he  is  part  Indian)  wrote  the  letter  for  us. 
The  Indians  forbade  our  sending  any  letters  or  messages  on 
pain  of  death.  Thomas  Robertson  and  Thomas  Robinson 
volunteered-  to  take  the  letter  to  the  fort.  They  are  both  part 
Indian.  Wabasha  refused  to  sign  it,  as  he  feared  the  Indians. 
We  desired  to  go  to  the  whites  and  to  aid  them,  but  were 
afraid  his  young  men  would  find  it  out  and  make  trouble. 
The  Indians  searched  the  two  (Robertson  and  Robinson)  when 
they  started  off.  They  even  searched  their  moccasins.  They 
went  to  bear  a  letter  from  Little  Crow  to  the  general.  They 
did  not  have  my  letter  with  them  when  they  were  searched. 
I  had  sent  it  off  by  Wahacankamaza  (my  cousin).  We  went 
out  on  the  prairie  in  the  morning  on  horseback  as  if  to  hunt 
ducks.  He  took  a  circuitous  route  and  came  back  to  the  road 
at  Mr.  Riggs'  house.  Then  he  concealed  himself  and  gave 
the  letter  to  Robertson  when  he  came  along.  When  they  re- 
turned from  the  fort  (Ridgely)  they  brought  an  answer  to  my 
letter.  I  could  not  see  it  for  some  time  as  the  Indians  sus- 
pected something,  and  my  tipi  was  always  surrounded  by  their 
guns.  A  few  of  us  went  down  into  the  Minnesota  Bottom  at 
midnight  and  concealed  ourselves  in  the  high  grass  and  rushes. 
Mr.  George  Spencer,  whose  life  was  saved  by  Chaska,  read  the 
letter  to  us.  He  drew  a  blanket  over  his  head  and  lighted  a 
candle  under  it  and  read  the  letter  to  us.    He  was  covered 

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X;  OF  A  LONG  EPISCOPATE  118 

with  the  blanket  lest  the  Indians  on  the  hill  should  see  the 
Ught 

My  heart  was  glad  when  I  heard  the  letter.  Creneral  Sibley 
said :  ^^Save  as  many  of  the  prisoners  as  you  can.  Qet  then! 
into  your  possession  as  quickly  and  quietly  as  you  can.'*  I 
could  not  sleep  after  this.  I  was  thinking  all  the  time  how 
we  might  save  the  prisoners.  Mr.  Spencer  told  the  white 
women  and  children  that  I  would  save  them,  and  they  came 
flocking  to  our  tipis  like  pigeons.  I  distributed  them  among 
my  friends  to  be  cared  for.  After  hearing  General  Sibley's 
letter,  Ma-za-ku-te-ma-ni  (a  chief  of  the  Wahpeton)  helped  us 
very  much.  He  had  long  wanted  to  run  away  from  the  Ind- 
ians. He  was  very  bold,  and  rebuked  the  hostile  Indians  in 
open  council.  I  never  attended  any  of  the  councils,  but  always 
sent  Good  Thunder  that  I  might  find  out  what  was  going  on. 

We  now  separated  our  tipis  from  the  rest  of  the  camp. 
There  were  only  six  tipis  at  first,  viz.  —  my  own,  Good 
Thunder's,  Wahacankamaza  (my  cousin),  Wa-kin-yan-ta-wa 
(who  saved  Mr.  Spencer),  Tu-can-wi-coxta,  and  Mazakute- 
mani. 

The  Indians  came  back  from  their  defeat  at  Wood  Lake  and 
immediately  prepared  to  retreat  up  the  river  to  Big  Stone 
Lake.  They  threatened  to  kill  the  friendly  Sioux  before  leav- 
ing. We  intrenched  our  tipis,  digging  down  four  or  five  feet 
that  the  women  and  children  might  be  safe  in  case  of  attack. 
We  could  at  any  time  have  saved  a  few  of  the  prisoners  and 
escaped.  But  after  General  Sibley's  letter  we  wished  to  save 
all  of  them  or  as  many  as  possible.  At  first  most  of  the  Ind- 
ians ran  away  with  those  routed  at  Wood  Lake.  But  when 
they  knew  that  the  general  would  probably  spare  our  lives, 
they  kept  coming  back  into  our  camp  every  night,  until  after 
his  army  arrived.  I  was  instructed  to  save  the  prisoners  if 
possible.  By  God's  help  we  succeeded,  and  the  bad  men  were 
foiled.  The  prisoners  numbered  one  hundred  whites  and  about 
one  hundred  and  fifty  of  mixed  blood.  There  were  two  hun- 
dred and  fifty-five  in  all.  Many  of  the  Indians  of  the  Farmers' 
Band  aided  me  in  my  undertaking.  I  wish  especially  to  men- 
tion Wakinyanwaste  (Good  Thunder)  the  head  man  of  my 
band,  Wakinyantawa  (who  saved  Mr.  Spencer),  and  Wahacan- 


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n4  LIGHTS  AND  SHADOWS  chap. 

kamaza  who  carried  the  letter  over  the  prairie.  The  two 
young  men,  Thomas  Bobertson  and  Thomas  Bobinson,  who 
carried  the  letter  to  Greneral  Sibley,  ought  to  be  rewarded. 
They  did  it  at  the  risk  of  their  lives.  I  wish  also  to  state  that 
I  tried  to  send  a  letter  to  General  Sibley  before.  I  asked  Mr. 
Spencer  to  write  it  for  me,  but  he  could  not  as  he  was  wounded 
in  the  right  arm. 

This  is  all  I  have  to  say. 

STATEMENT  OF  ANDBEW  GOOD  THUNDEB 

WAKINYANWASTB 

I  have  nothing  to  say  concerning  myself  that  is  not  included 
in  the  statement  of  Taopi.  Taopi  was  the  chief  of  the  Farmer 
Band,  and  I  was  his  chief  adviser  or  head  soldier. 

I  wish,  however,  to  make  a  statement  concerning  Wabasha. 
His  name  appears  in  the  letter  sent  to  General  Sibley  from 
Mazawakan.  The  day  after  his  interview,  in  which  he  re- 
fused to  sign  the  letter,  he  came  to  me  and  desired  me  to  have 
his  name  attached.  He  said :  ^<  I  want  to  be  among  the  whites 
and  live  like  a  white  man.  I  am  a  Farmer.  I  want  to  aid  the 
whites.  But  what  can  I  do  now  ?  I  am  watched.  If  I  move, 
they  will  kill  me.  But  I  wish  you  to  sign  my  name.  I  will 
do  what  I  can."  After  this  I  asked  Bobertson  to  put  Wabasha's 
name  in  the  letter,  and  he  did  so.  He  put  it  in  first  —  i,e,  be- 
fore Taopi's,  because  Wabasha  was  the  head  chief  of  the  Lower 
Sioux.     This  is  all  I  wish  to  add  to  Taopi's  statement. 

THE  STATEMENT  OF  LOBENZO  LAWBENCE 

TON-WAN-E-TI-TON-NA 

Some  days  after  the  beginning  of  the  massacre,  I  do  not 
remember  the  day,  week,  or  month,  I  determined  that  the  only 
safety  of  the  friendly  and  Christian  Indians  was  to  escape  if 
possible  from  the  hostile  camp.  I  went  and  spent  the  night 
with  a  Christian  Indian  named  Anagmani.  We  talked  about 
the  matter  all  night,  and  determined  to  escape  by  the  first  op- 
portunity. I  went  from  there  to  the  house  of  Mr.  Cunning- 
ham where  my  wife  and  children  were  staying.  I  said  to  my 
wife,  "  I  am  tired  of  staying  here.     We  can  do  no  good.     These 


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X.  OF  A  LONG  EPISCOPATE  115 

Indians  will  ruin  us.  I  want  you  to  bake  some  bread  as  soon 
as  possible  for  the  journey."  She  said,  "  It  is  true,  but  I  do 
not  feel  like  running  away.  I  am  afraid  we  shall  be  killed." 
I  said,  "  We  must  die  anyway  —  we  had  better  die  now  than 
with  these  bad  Indians."  She  said,  <<  I  am  not  afraid  to  die, 
but  I  am  afraid  if  we  are  taken  the  soldiers  will  kill  our 
children  also.  I  have  pity  on  our  children,  and  therefore  I  do 
not  wish  to  go."  I  said,  "  No,  the  whites  do  nothing  hastily ; 
if  we  are  taken  they  will  not  kill  us  until  they  council  for  some 
days,  and  at  any  rate  they  will  not  kill  our  children,  they  never 
make  war  like  the  Indians.     It  is  better  to  go,  even  if  we  die." 

I  then  went  out  of  the  house,  and  looking  down  the  road  I 
saw  a  white  woman  with  four  children  coming  toward  the 
house.  She  was  crying.  I  went  into  the  house,  and  she  fol- 
lowed. It  proved  to  be  Mrs.  de  Camp,  the  wife  of  the  miller 
at  the  Lower  Agency.  She  had  been  taken  prisoner  by  the 
Lower  Indians  on  the  first  day  of  the  outbreak.  She  said, 
"  Until  now  an  Indian  has  taken  care  of  me  and  my  children, 
but  yesterday  he  came  back  from  a  war  party  badly  wounded. 
He  says  he  cannot  care  for  white  people  any  longer."  She 
then  looked  up  and  saw  my  Bible  lying  on  the  table  and  asked 
me  if  I  read  that  Book.  I  told  her  yes,  that  we  read  the 
Bible  and  prayed  to  the  Great  Spirit  every  day,  to  show  us 
some  way  out  of  this  trouble.  She  said,  '^I  am  so  glad,  now 
I  know  you  will  save  me."  I  said,  "  I  have  made  up  my  mind 
to  run  away  as  soon  as  possible,  and  have  already  told  my  wife 
to  bake  bread  for  the  journey." 

I  went  out  behind  the  house  to  cut  wood,  and  sent  Mrs, 
de  Camp  and  the  children  into  the  cellar.  I  worked  then  and 
talked  with  her,  and  when  I  saw  any  one  coming  along  the 
road,  I  would  give  her  word  that  she  might  conceal  herself. 
That  night  I  went  over  among  the  Indians  to  find  out  the 
news.  I  asked  several,  and  learned  that  the  scouts  had 
brought  word  that  Sibley  had  crossed  the  river.  I  also  learned 
that  the  Indians  intended  to  break  up  their  camp  the  next  day 
and  move  up  to  Mazawakan.  I  went  home  and  said,  "The 
time  has  now  come  for  us  to  escape."  My  wife  now  made  no 
objections.  We  started  down  into  the  bottom  and  made  our 
way  through  the  hazel  wood  and  underbrush,  carefully  avoiding 

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116  LIGHTS  AND  SHADOWS  chap. 

all  trails.  I  took  them  through  the  timber  and  underbrush 
until  we  were  just  below  Dr.  Williamson's  house.  We  then 
went  into  the  lake  (Red  Lake).  I  carried  three  children,  one 
in  each  arm  and  one  on  my  back.  We  made  our  way  to  the 
middle  of  the  lake^  sometimes  wading  and  sometimes  stepping 
on  the  logs.  Kear  the  centre  of  the  lake  I  found  a  collection 
of  logs  large  enough  to  hold  us  all.  Thinking  this  a  safe  place 
and  not  likely  to  be  approached  by  the  Indians,  I  left  the 
women  and  children  here  and  went  back  to  scout  and  see  if  we 
were  watched.  The  women  urged  me  not  to  go.  They  said : 
"  We  are  safe  now.  If  you  go,  you  will  be  killed."  But  I  said : 
"  No,  I  must  go.  I  think  Grod  will  spare  me."  I  went  through 
the  timber  and  ascended  the  bluff  through  the  hazel  wood  near 
Mr.  Riggs*  house.  As  I  reached  the  high  ground,  I  saw  the 
smoke  and  flames  of  the  burning  buildings  which  the  Indians 
had  fired  in  leaving  for  the  upper  Minnesota.  I  went  as  far 
as  the  road,  and  where  I  stood  I  could  see  the  last  wagon  of 
their  train  pass  over  the  rising  ground  in  the  distance.  I  saw 
no  one.  All  my  relations  were  gone.  I  was  left  alone.  I 
went  to  Anagmani's  house  and  he  was  not  there,  but  he  had 
left  a  letter  for  me  tacked  to  the  door  of  his  house.  It  said, 
"Friends,  I  have  already  started."  That  was  all.  I  killed 
four  chickens  and  hastened  back  to  the  lake  where  I  had  left  the 
women  and  children.  Between  the  lake  and  river  there  was  a 
swamp.  We  had  great  difficulty  in  getting  through.  It  was 
especially  hard  for  the  women.  We  carried  the  children 
through  one  by  one.  When  we  arrived  at  the  river  I  sent  my 
boys  for  canoes. 

I  had  a  very  savage  watch-dog  (a  bull  dog).  I  thought  a 
great  deal  of  him,  but  was  afraid  to  take  him  lest  he  should 
make  a  noise  by  barking.  I  choked  him  with  his  collar,  and 
then  cut  his  throat.  A  half-breed  woman,  Mrs.  Eebardo,  and 
three  children  had  joined  us ;  but  as  we  were  starting,  their 
hearts  failed  them.  We  started  in  four  canoes.  I  took  one, 
and  my  two  oldest  boys  and  Mrs,  de  Camp's  boy  took  the 
other  three.  It  was  now  sundown,  and  we  started.  We 
travelled  nights  to  avoid  detection.  The  first  night  we  went 
down  as  far  as  Hop  River.  We  went  ashore,  and  it  rained  and 
blew  very  hard.   I  made  a  shelter  of  boughs  for  the  women  and 


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X.  OF  A  LONG  EPISCOPATE  117 

children^  and  went  out  into  the  prairie  to  kill  some  game.  I 
had  not  gone  far  when  I  heard  a  cry.  After  searching,  I  found 
a  woman  and  three  children  crowded  under  the  boughs  of  a 
tree  that  they  had  bent  down  to  hide  them.  It  proved  to  be 
Mrs.  Bebardo  and  her  children;  she  had  followed  us  down. 
They  were  all  nestled  together  like  chickens.  I  took  them  to 
the  boats.  Soon  we  heard  the  tinkling  of  a  bell.  My  wife 
asked  me  to  go  and  kill  the  cow  that  we  might  eat.  It  was 
not  mine,  but  all  things  are  lawful  to  a  starving  man.  I  went 
in  the  direction  of  the  sound.  It  proved  to  be  a  ram  and  not 
a  cow  that  bore  the  bell.  I  was  afraid  to  shoot  lest  the  report 
should  be  heard.  I  took  my  knife  and  gave  chase,  but  the 
ram  was  too  fleet  for  me.  I  took  my  gun  and  four  balls  which 
were  all  I  had.  I  missed  two  shots,  but  at  the  third  I  put  a 
ball  through  his  head.  The  children  came  out  and  ate  the 
raw  fat  as  I  cut  it  off.  We  were  very  hungry.  Before  this 
we  had  nothing  but  some  unripe  grapes;  all  the  bread  wad 
eaten  the  first  day.  We  started  at  dark  and  had  great  dif&- 
culty  in  getting  over  Patterson^s  Kapids.  We  arrived  at  the 
Mounds  the  next  morning.  I  went  oift  to  find  a  deserted 
house  to  search  for  pots  or  kettles  in  which  to  cook  our  meat. 
I  heard  a  rooster  crowing  and  soon  found  a  house  and  two 
pots,  and  also  some  potatoes. 

On  my  return  I  discovered  the  dead  bodies  of  a  German  and 
two  boys.  I  covered  them  as  well  as  I  could  with  earth,  wrote 
on  a  piece  of  paper  my  name,  and  what  I  had  done,  and  left  it 
there  pinned  to  the  door  of  the  house.  I  thought  the  soldiers 
would  find  it.  We  left  at  evening.  My  boy  and  all  the  chil- 
dren were  sick  at  Eice  Creek  from  eating  raw  meat.  We 
reached  the  Perry  at  the  Lower  Agency,  and  I  was  afraid 
to  pass  it  in  the  daytime.  The  soldiers  of  Captain  Marsh's 
Company  were  killed  there.  The  banks  of  the  river  were 
clear  at  the  Ferry,  and  I  was  afraid  that  Indians  might  be 
lurking  round.  We  waited  until  after  sundown  and  started. 
The  night  was  very  dark.  We  stopped  at  De  Camp's  house 
near  the  saw-mill  on  the  lower  reservation,  and  Mrs.  de  Camp 
went  in  to  see  if  she  could  find  any  tidings  of  her  husband. 
She  brought  back  her  Bible  with  her.  Soon  after  starting 
again,  Mrs.  de  Gamp's  son  fell  asleep  lying  down  in  the  bow 

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118  LIGHTS  AND  SHADOWS  chap. 

of  the  canoe ;  he  was  very  tired.  The  night  was  very  dark, 
and  we  could  not  see.  The  canoe  was  paddled  by  my  son 
Thomas.  They  were  ahead ;  and  as  he  could  not  see,  he  soon 
ran  into  a  snag,  —  a  trunk  of  a  tree  that  reached  out  of  the 
water.  The  shock  threw  Mrs.  de  Campus  son  into  the  river. 
My  boy  secured  the  canoe  by  throwing  his  arms  around  the 
snag.  I  was  behind  and  heard  the  boy  struggling  in  the 
water,  and  hastened  to  bring  my  canoe  to  the  spot.  I  came 
almost  by  accident  alongside  of  the  body  as  he  was  finally  sink- 
ing, and  my  wife  reached  down  and  diew  him  into  the  canoe. 
The  women  were  crying  and  praying.  I  told  them  not  to  cry 
as  they  would  be  saved,  but  that  I  did  not  know  what  would 
become  of  me.  Passing  along  I  saw  something  white  lying 
against  the  bough  of  a  tree.  I  rowed  up  to  it,  and  it  proved 
to  be  the  dead  body  of  an  army  officer.  I  saw  the  shoulder- 
straps,  and  afterward  knew  it  was  the  body  of  Captain 
Marsh. 

From  this  place  down  we  could  hear  the  report  of  guns  at 
the  fort.  We  came  to  within  one  mile  of  the  fort  and  landed. 
It  rained  and  was  vety  cold,  for  we  were  all  wet  through.  I 
went  toward  the  fort  as  far  as  the  Ferry.  I  feared  all  the 
while  lest  some  soldier  should  discover  me,  and  kill  me.  Soon 
after  I  saw  a  soldier  coming  down  the  hill  toward  the  boat. 
He  was  one  of  those  detailed  to  attend  the  Ferry.  He  took  me 
for  a  white  man  coming  up  from  below,  and  asked  me  how  I 
came  up.  I  told  him :  "  No,  I  am  from  the  Indian  camp.  Come 
and  see  what  I  have  brought."  He  came,  and  saw  the  women 
and  children,  and  rushed  back  to  the  fort  for  his  comrades, 
who  came  and  took  all  up  with  them,  carrying  the  children  in 
their  arms.  Mrs.  de  Camp  arrived  three  days  after  her  hus- 
band's funeral.  He  was  killed  at  Birch  Coulee.  I  rescued 
ten  persons.  The  next  day  I  went  out  with  Mr.  Marsh  and 
a  detachment  of  soldiers  to  find  his  brother's  body.  They 
promised  to  pay  me  for  so  doing,  but  I  never  received  any- 
thing. 

This  is  all  I  have  to  say. 


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X.  OF  A  LONG  EPISCOPATE  119 

STATEMENT  OF  JOHN  OTHER  DAT 

AN-PB-TU-TO-KB-CA 

On  the  morning  of  the  18th  of  August,  1862, 1  went  out 
early  to  cut  hay  on  the  Minnesota  Bottom.  I  worked  very 
hard  until  I  was  tired  and  thirsty.  I  then  went  for  water. 
As  I  ascended  the  hill  I  heard  signal  drums  at  In-yang-ma-ni's 
camp  on  High  Prairie.  I  went  immediately  to  the  camp  and 
was  shown  by  the  Indians  to  a  tipi  in  the  centre  of  the  camp. 
There  were  a  good  many  tipis  in  the  camp.  I  think  about 
thirty.  I  went  into  the  tipi  indicated  and  found  all  the  chiefs 
and  principal  men  assembled  in  council.  They  were  all  silent; 
no  one  spoke  a  word ;  a  place  to  sit  down  was  pointed  out  to 
me.  I  sat  down.  Mazomani  (a  chief)  then  said  to  me,  "  We 
have  heard  dreadful  news."  I  said,  "What  is  it  that  you 
have  heard?"  He  answered,  "The  Indians  at  Eice  Creek  on 
the  lower  reservation  have  been  killing  the  whites  on  the  other 
side  of  the  Minnesota  Eiver,  and  now  the  Melewakantonwans 
have  determined  to  murder  all  the  whites  on  the  reservation, 
and  then  to  make  war  on  the  settlements."  I  replied:  "What 
is  that  to  us?  We  are  a  different  tribe.  Their  actions  are 
nothing  to  us.  I  do  not  want  to  see  a  white  man  killed."  He 
said :  "  It  does  concern  us.  Melewakantonwans  are  our  rela- 
tives. Their  country  adjoins  ours  and  is  between  us  and  the 
whites."  I  answered :  "  If  they  have  ruined  themselves  they 
cannot  ruin  us.  We  will  take  no  part  in  the  matter.  As  the 
whites  have  horses  and  wagons,  let  us  send  them  word  to  fly 
for  their  lives."  He  said :  "  I  think  it  is  too  late  for  us  to  keep 
aloof  from  this  trouble.  The  whites  will  not  discriminate — 
the  Melewakantonwans  have  involved  us  in  their  ruin." 

At  the  time  of  this  conversation  a  crowd  of  young  men  were 
standing  a  little  way  off  from  the  tipi.  All  of  them  were 
armed,  having  either  guns  or  bows  and  arrows.  They  stood 
with  their  arms  at  rest  as  if  waiting  orders  from  their  chief. 
Just  then,  looking  over  the  prairie,  I  saw  a  cloud  of  dust  and 
soon  heard  the  sound  of  horses'  hoofs.  I  at  once  knew  that  it 
was  the  young  men  and  warriors  of  White  Lodge's  Band  com- 
iug  to  kill  the  whites  and  plunder  the  trading-posts.     These 

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120  LIGHTS  AND  SHADOWS  chap. 

were  the  moat  unruly  Indians  of  the  Upper  Agency.  As  they 
drew  near  we  immediately  gaye  word  to  our  yoimg  men  to 
take  position  across  the  road  and  stop  their  advance  to  the 
Agency.  In  the  hurry  and  confusion  of  executing  this  order  I 
secretly  withdrew,  and  ran  to  my  house  to  alarm  my  wife.  She 
was  not  in  the  house,  and  I  asked  two  or  three  Indian  women 
who  were  sitting  there  where  she  had  gone.  One  of  them  said, 
<<  She  has  gone  to  make  a  call  at  some  of  the  houses  under  the 
hill.''  I  immediately  ran  down  the  hill  and  found  her  in  the 
house  lately  occupied  by  Dr.  Daniels.  I  told  her  of  the  disturb- 
ance, and  went  out  and  gave  the  alarm  to  all  the  whites  living 
on  the  west  side  of  the  Yellow  Medicine.  We  hurried  as  fast 
as  possible  to  the  Agency,  and  took  refuge  in  Brick  Agency 
Building.  We  fortified  the  building,  and  all  the  whites  re- 
mained there  during  the  day.  I  was  the  only  Indian  with 
them.  Just  at  dusk  Dr.  Wakefield  asked  me  to  call  some  of 
my  friends  to  help  them  to  stand  guard  during  the  night.  I 
went  out  and  brought  back  five  Indians  and  a  half-breed.  We 
kept  guard  walking  around  the  building  all  night. 

About  midnight  I  noticed  that  the  Indians  were  collected 
in  considerable  numbers  on  the  rising  ground  a  little  way  off. 
I  could  see  the  smouldering  fires  around  which  they  were  sit- 
ting. (Up  to  this  time  Matoniyanke  had  favored  tiie  whites, 
but  now  messengers  were  continually  arriving  from  the  Lower 
Sioux  at  Eedwood,  boasting  of  their  success,  and  all  the  Ind- 
ians were  fast  becoming  demoralized;  I  had  no  longer  con- 
fidence in  their  friendship.)  I  went  over  to  them  and  asked 
them  why  they  were  there.  I  told  them  to  take  the  traders' 
goods  if  they  wanted  them,  but  to  spare  the  whites.  "  If  you 
are  counselling  the  death  of  the  whites,  kill  me  also.  I  will 
not  live." 

I  went  back  to  the  Agency  and  told  the  people  there  that 
we  must  prepare  for  flight.  .  The  stables  were  locked  so  that 
we  had  both  horses  and  wagons.  I  had  already  once  prevented 
young  men  from  stealing  the  horses.  They  had  no  keys,  but 
they  were  endeavoring  to  cut  the  iron  with  saws.  It  was  near 
dawn.  The  Indians  had  all  left  the  hill,  and  we  could  hear 
the  report  of  guns  and  the  noise  of  breaking  boxes  at  the 
traders'  posts  in  the  valley.     Five  young  men  who  were  with 

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X.  OF  A  LONG  EPISCOPATE  121 

me  on  guard  now  ran  away^  and  the  half-breed  soon  followed. 
I  went  into  the  building  and  said :  <<  If  we  would  saye  our  lives, 
we  must  go  now.  It  is  our  last  chance.  The  Indians  are  all 
busy  plundering  the  stores;  come,  come  at  once! " 

Just  then  one  of  the  traders,  Mr.  Garvey,  came  up  the  hill. 
He  was  badly  wounded.  The  whites  refused  to  allow  him 
room  in  one  of  our  wagons.  1  said :  *^  No,  he  is  yet  alive.  Do 
not  leave  him  here  to  be  killed.  If  he  dies,  he  shall  die  with 
us."  But  it  was  not  until  I  wrapped  him  in  blankets  and  took 
hold  of  his  feet  to  lift  him  that  any  one  would  help  me ;  we 
then  started  and  crossed  the  Minnesota  Biver  and  went  over 
on  the  prairie.  I  told  them  that  our  only  danger  and  our  only 
hope  of  escape  was  that  day.  We  therefore  made  two  parties; 
one  party  riding,  and  one  party  running  beside  the  teams.  We 
were  two  days  and  one  night  without  food.  On  the  evening  of 
the  second  day  we  reached  the  settlement  on  the  edge  of  the 
Big  Woods.  The  party  that  I  rescued  at  the  start  numbered 
sixty-five  souls,  —  men,  women,  and  children.  Three  Germans 
of  the  party  left  us  the  first  day  to  go  to  Beaver  Creek.  I 
remonstrated,  but  to  no  purpose.  I  told  them  that  so  long  as 
we  continued  together  we  would  be  safe ;  but  if  we  separated 
into  small  parties  we  would  be  in  great  danger  if  overtaken 
by  Indians.    The  men  were  killed  soon  after  leaving  us. 

This  is  aU  my  statement. 


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CHAPTER  XI 

I  WAS  in  St.  Paul  when  news  of  the  outbreak 
came.  At  the  request  of  General  Sibley  I  rode  all 
night  to  Faribault  to  ask  Alexander  Faribault  to 
join  him  with  a  company  at  St.  Peter.  I  reached 
Faribault  at  sunrise,  and  at  once  sent  a  boy  ringing 
a  bell  through  the  streets,  with  a  message  to  the 
citizens  to  meet  me  in  front  of  the  hotel.  I  told 
them  briefly  of  the  massacre,  took  the  names  of 
volunteers,  the  names  of  those  who  would  furnish 
guns  and  horses,  and  in  a  few  hours  they  were  on 
their  way  to  join  General  Siblej. 

A  few  days  after  I  went  to  St.  Peter  and  f oimd  it 
filled  with  refugees,  many  of  whom  were  badly 
wounded.  With  the  aid  of  a  few  devoted  women  we 
organized  a  hospital  in  the  Court  House.  The  only 
physician  was  Dr.  Asa  W.  Daniels,  who  set  the  frac- 
tured limbs  and  performed  amputations  while  I  sewed 
up  wounds.  The  gratitude  of  some  of  the  sufferers 
not  only  overpaid  me,  but  saved  me  from  the  hatred 
which  border  people  felt  for  an  Indian  sympathizer. 
One  German  woman  softened  the  hearts  of  her 
neighbors  by  declaring,  "  Dat  bishop  is  no  pad  man ; 
he  haf  sewed  up  my  wounds  and  made  me  well ;  he 
is  one  goot  Christian  man." 

At  the  time  of  the  burning  of  the  Mission  House 
the  wife  of  Good  Thunder  crept  in  and  seized  the 

122 

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CHAP.  XI.  A  LONG  EPISCOPATE  138 

Bible  from  the  altar,  wrapped  it  in  a  surplice,  and 
buried  it  in  the  forest.  As  soon  as  she  was  able  to 
do  so  she  sent  the  message  to  me :  ^'  Me  saved  the 
book  of  the  Great  Spirit,  and  buried  it.  When  can 
me  send  it  to  you  ?  Great  Spirit's  book  best  thing 
in  mission,  must  not  lose."  This  Bible  was  given  to 
our  mission  by  the  Landgrave  of  Hesse  and  is  a 
double  treasure  because  saved  by  this  faithful  Indian 
woman  who  was  at  that  time  a  heathen  and  thought 
it  the  only  Bible  in  the  world. 

The  following  article  I  wrote  directly  after  the 
outbreak,  calling  things  by  their  right  names ;  and 
while  the  truth  of  my  statements  was  not  denied, 
I  was  bitterly  abused. 

Faribault,  September,  1802. 

The  Duty  of  Citizens  Concerning  the  Indian 

Massacre 

The  late  fearful  massacre  has  brought  sorrow  to 
all  our  hearts.  To  see  our  beautiful  state  desolated, 
our  homes  broken  up^  and  our  entire  border  stained 
with  blood,  is  a  calamity  which  may  well  appal  us. 
No  wonder  that  deep  indignation  has  been  aroused 
and  that  our  people  cry  vengeance^  But  if  that 
vengeance  is  to  be  more  than  a  savage  thirst  for 
blood,  we  must  examine  the  causes  which  have 
brought  this  bloodshed,  that  our  condemnation  may 
fall  on  the  guilty.  No  outbursts  of  passion,  no  tem- 
porary expediency,  no  deed  of  revenge  can  excuse  us 
from  the  stern  duties  which  such  days  of  sorrow 
thrust  upon  us.  •  •  • 

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124  LIGHTS  AND  SHADOWS  chap. 

In  all  our  relations  with  the  Indians  we  have  per- 
sistently carried  out  the  idea  that  they  were  a  sov- 
ereign people.  If  it  is  true  that  a  nation  cannot 
exist  within  a  nation,  that  these  heathen  were  to 
send  no  ambassadors  to  us  and  we  none  to  them, 
that  they  had  no  power  to  compel  us  to  observe  a 
treaty,  and  that  we  did  not  look  to  them  for  inherent 
power  to  observe  it  for  themselves,  then  our  first  step 
was  a  fatal  step.  They  did  not  possess  a  single 
element  of  sovereignty;  and  had  they  possessed  it,  we 
could  not,  in  justice  to  ourselves,  have  permitted 
them  to  exercise  it  in  the  duties  necessary  to  a 
nation's  self-existence. 

The  second  most  fatal  error  was  a  natural  infer- 
ence from  the  first.  Because  we  had  treated  with 
them  as  an  independent  nation,  we  left  them  without 
government.  Their  own  rude  patriarghal  govern- 
ment was  always  weakened  and  often  destroyed  by 
the  new  treaty  relations.  The  chiefs  lost  aU  inde- 
pendence of  action,  and  sooner  or  later  became  the 
pliant  tools  of  traders  and  agents,  powerful  for  mis- 
chief, but  powerless  for  good.  Nothing  was  given  to 
supply  the  place  of  this  defective  tribal  government. 
The  only  being  in  America  who  has  no  law  to  punish 
the  guilty  or  protect  the  innocent,  is  the  treaty  Indian. 
.  .  .  The  only  law  administered  by  ourselves  was  to 
pay  a  premium  for  crime.  The  penalty  of  theft  was 
deducted  from  the  annuity  of  the  tribe,  leaving  the 
thief  to  profit  by  his  ill-gotten  gains. 

These  evils  have  been  increased  by  bad  influences, 
and  even  fostered  by  the  careless  unconcern  of  the 
Government.     We  have  taken  no  steps  to  restrain 

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M.  OF  A  LONG  EPISCOPATE  126 

savage  warfare  among  tribes  at  variance.  They 
have  murdered  each  other  in  our  streets,  fought 
beside  our  villages,  even  shaken  gory  scalps  in  our 
faces,  and  we  did  not  know  that  we  were  nursing 
passions  to  break  out  in  violence  and  blood.  There 
was  no  mark  of  condemnation  upon  their  pagan 
customs,  for  even  high  officials  have  paid  them  to 
hold  heathen  dances  to  amuse  a  crowd. 

The  Government,  instead  of  compelling  these  men 
to  live  by  honest  labor,  has  fostered  idleness,  encour- 
aged savage  life  by  payment  of  money,  by  purchases 
of  scalping-knives  and  trinkets,  and  has  really  given 
the  weight  of  influence  on  the  side  of  heathen  life. 

The  sale  of  fire-water  has  been  almost  imblushing, 
when  it  was  known  that  while  it  made  drunkards  of 
white  men,  it  made  devils  of  red  men. 

The  system  of  trade  was  ruinous  to  honest  traders 
and  pemidous  to  the  Indian.  It  prevented  all  efforts 
for  personal  independence  and  acquisition  of  property. 
The  debts  of  the  shiftless  and  indolent  were  paid  out 
of  the  sale  of  the  patrimony  of  the  tribe.  .  .  .  The 
Government  has  promised  that  the  Indians'  homes 
should  be  secured  by  a  patent.  ...  But  no  patent 
has  ever  been  issued.  Every  influence  which  could 
add  to  the  degradation  of  this  hapless  race  seems  to 
be  its  inheritance. 

Such  a  mistaken  policy  would  be  bad  enough  in 
the  hands  of  the  wisest  and  best  men,  but  it  is  made 
a  hundred-fold  worse  by  making  the  office  of  an 
Indian  agent  one  of  reward  for  political  services.  It 
has  been  sought,  not  because  it  was  one  of  the  no- 
blest trusts  ever  committed  to  men  to  try  and  redeem 

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126  LIGHTS  AND  SHADOWS  chab 

a  heathen  people^  .  .  .  but  because,  upon  a  pittance 
of  salary,  a  fortune  could  be  realized  in  a  few  years. 

The  voice  of  this  whole  nation  has  declared  that 
the  Indian  Department  is  the  most  corrupt  in  the 
Government.  Citizens,  editors,  legislators,  heads  of 
the  departments,  and  the  President  alike  agree  that 
it  has  been  characterized  by  inefficiency  and  fraud. 
The  nation,  knowing  this,  has  winked  at  it.  We 
have  lacked  the  moral  courage  to  stand  up  in  the 
fear  of  God  and  demand  a  reform.  More  than  all, 
it  was  not  our  money.  It  was  a  sacred  trust  confided 
to  us  by  helpless  men,  where  common  manliness 
should  have  blushed  for  shame  at  the  theft.  .  .  . 

It  hardly  needed  any  act  of  wrong  to  incite  savage 
natures  to  murderous  cruelty.  But  such  instances 
were  not  wanting.  Four  years  ago  the  Sioux  sold 
the  Government  part  of  their  reservation,  the  plea 
for  the  sale  being  the  need  of  funds  to  aid  them  in 
civilization.  ...  Of  ninety-six  thousand  dollars 
due  to  the  Lower  Sioux  not  one  cent  has  ever  been 
received.  All  has  been  absorbed  in  claims  except 
eight  hundred  and  eighty  dollars  and  fifty-eight 
cents,  which  is  to  their  credit  on  the  books  at  Wash- 
ington. Of  the  portion  belonging  to  the  other 
Sioux,  eighty-eight  thousand,  three  hundred  and 
fifty-one  dollars  and  twelve  cents  were  also  taken  for 
claims.  .  .  .  For  two  years  the  Indians  had  de- 
manded to  know  what  had  become  of  their  money, 
and  had  again  and  again  threatened  revenge  unless 
they  were  satisfied.  Early  last  spring  the  traders 
informed  the  Indians  that  the  next  payment  would 
be  only  half  the  usual  amount,  because  the  Indian 

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XI.  OF  A  LONG  EPISCX)PATB  127 

debts  had  been  paid  at  Washington.  They  were  in 
some  instances  refused  credit  on  this  account. 

It  caused  deep  and  widespread  discontent.  The 
agent  was  alarmed,  and  as  early  as  May  he  wrote  me 
that  this  new  fraud  must  bring  a  harvest  of  woe, 
saying,  "  God  only  knows  what  will  be  the  result." 
In  June,  at  the  time  fixed  by  custom,  they  came  to- 
gether for  the  payment.  The  agent  could  give  no 
satisfactory  reason  for  the  delay.  There  was  none  to 
give.  The  Indians  waited  at  the  Agencies  for  two 
months,  dissatisfied,  turbulent,  hungry,  and  then 
came  the  outbreak.  .  .  .  The  money  reached  Fort 
Ripley  the  day  after  the  outbreak.  A  part  of  the 
annuity  had  been  taken  for  claims  and  at  the  eleventh 
hour,  as  the  warrant  on  the  treasury  shows,  was  made 
up  from  other  funds  to  save  an  Indian  war.  It  was 
too  late !  Who  is  guilty  of  the  causes  which  desolated 
our  border  f  At  whose  door  is  the  blood  of  these  m- 
nocent  victims  f  I  believe  that  Grod  will  hold  the 
nation  guilty. 

Our  white  race  would  not  be  proof  against  the  cor- 
rupt influences  which  have  clustered  round  these 
heathen.  It  would  make  a  Sodom  of  any  civilized 
community  under  heaven. 

The  leaders  in  the  massacre  were  men  who  have 
always  been  the  pliant  tools  of  white  men.  When 
men  like  Little  Crow  and  Hole-in-the-Day  desired  to 
open  their  budget  of  griefs,  they  could  cite  wrongs 
enough  to  stir  savage  blood  to  vengeance. 

There  is  no  man  who  does  not  feel  that  the  savages 
who  have  committed  these  deeds  of  violence  must 
meet  their  doom.     The  law  of  God  and  man  alike 

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128  LIGHTS  AND  SHADOWS  chat. 

require  it ;  the  stem  necessities  of  self-protection  de- 
mand it.  If  our  inefficient  system  had  not  permitted 
the  Spirit  Lake  murderers  to  go  impunished,  if  we 
had  not  refused  to  regard  them  as  subjects  of  law^ 
we  should  not  have  suffered  as  we  have  in  this  out- 
break. 

But  while  we  execute  justice,  our  consciousness  of 
wrong  should  lead  us  to  the  strictest  scrutiny,  lest 
we  punish  the  innocent.  Punishment  loses  its  les- 
son when  it  is  the  vengeance  of  a  mob.  The  mis- 
taken  cry,  "  Take  law  into  our  own  hands ! "  is  the 
essence  of  rebellion  itself. 

As  citizens,  we  have  the  clear  right  to  ask  our 
rulers  to  punish  the  guilty.  The  state  has  the  right 
to  arraign  these  men  in  her  Courts,  but  anything  like 
mob  violence  is  subversion  of  all  law.  It  is  a  ques- 
tion for  the  judges  to  weigh  calmly,  how  far  any 
man,  who  was  driven  into  this  by  savage  leaders,  and 
who  committed  no  violence  nor  murder  himself, 
shall  be  deemed  guilty ;  and  whatever  that  decision 
is,  we  ought  to  bow  before  the  majesty  of  the  law. 
There  are  others  who,  like  Taopi,  Good  Thunder, 
Anagmani,  and  Wabasha,  have  a  peculiar  claim  to 
our  protection.  Conscious  of  wrongs  suffered,  they 
resisted  the  outbreak,  and  to  the  last  refused  to  join 
it.  It  was  due  to  them  that  the  captives  were  res- 
cued and  the  guilty  delivered  up.  In  the  face  of 
death  they  were  the  white  man's  friend.  Are  we  to 
reward  their  fidelity  by  a  cry  of  extermmation?  .  .  . 

As  one  whose  life  must  be  spent  in  Minnesota, 
whose  home  cannot  be  changed  at  will,  whose  lot  for 
good  or  ill  must  be  identified  with  her  weal  or  woe, 

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GOOD  THUNDER, 
Warden  of  the  Church  at  Birch  Coulee  Mission 


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xr.  OP  A  LONG  EPISCOPATE  129 

I  feel  a  deep  solicitude  that  our  settlement  of  this 
war  shall  be  such  as  to  call  down  the  blessing  of 
God.  The  nation  cannot  afford  to  be  unjust.  No 
one  could  have  a  more  heartfelt  sympathy  for  the 
innocent  victims  of  this  massacre^  or  a  deeper  indig- 
nation at  the  guilty  actors  in  the  bloody  drama. 
And  it  is  because  I  would  forever  prevent  such 
scenes^  that  for  three  years  I  have  plead  with  the 
Government  to  reform  the  system  whose  perennial 
fruit  is  blood.  .  .  . 

Because  we  fear  Grod,  let  us  fear  to  cover  up  in- 
iquity ;  because  we  hope  in  His  mercy,  let  us  reform 
the  system  which  has  proved  so  pernicious,  and  which 
has  developed  like  results  under  all  administra- 
tions. .  .  . 

Concerning  the  propriety  and  necessity  of  the  re- 
moval of  the  Indian  tribes  of  Minnesota,  I  will  say, 
that  if  this  course  is  deemed  the  true  policy  for  our- 
selves and  for  them,  it  ought  not  to  be  done — as  it 
has  so  often  been  done  —  without  a  thought  of 
justice.  As  to  any  scheme  for  concentrating  the 
thousands  of  Indians  in  one  reservation,  I  believe 
that  it  would  only  prove  a  large  powder-magazine ; 
that  it  would  give  bad  men  the  power  to  organize  a 
larger  force  to  lay  waste  the  border ;  and  that  under 
any  system  like  the  present  one,  it  would  prove  it- 
self mischievous  and  wicked  —  alike  destructive  to 
them  and  to  us. 

Many  of  these  Indians  have  been  removed  again 
and  again,  and  each  time  have  been  solemnly  pledged 
that  their  homes  should  be  theirs  forever.  If  a  re- 
moval were  to  take  place,  we  ought  to  see  that  our 

X 

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130  LIGHTS  AND  SHADOWS  chap. 

nation  does  its  whole  duty,  that  the  Indians  shall 
have  a  strong  government,  an  individual  right  in 
the  soil,  a  just  system  of  trade,  a  wise  system  of 
civilization,  and  honest  agents.  It  is  due  to  them 
and  to  ourselves  that  these  systems  shall  no  longer 
be  the  foster-parents  to  nourish  savage  blood.  Such 
a  reform  demands  the  calmest  thought  of  the  best 
men  of  the  nation. 

H.  B.  Whipple. 
Bishop  of  Minnesota. 

This  massacre  led  to  a  general  war  between  the 
Sioux  and  the  whites  which  lasted  for  over  a  year. 
The  refugees  from  the  two  Agencies  and  our  mission 
and  many  settlers  were  besieged  for  three  weeks  at 
Fort  Ridgely,  where  there  were  no  troops.  The 
Indians  were  kept  at  bay  by  Captain  John  Whipple 
and  Sergeant  Jones.  After  three  weeks  of  peril  the 
beleaguered  fort  was  relieved  by  Colonel  Shehan, 
who  had  made  a  rapid  march  from  Fort  Ripley  to 
Fort  Ridgely,  and  the  Indians  then  fled. 

The  next  terrible  engagement  was  at  Birch  Coulee. 
A  party  of  soldiers  under  Major  Joseph  Brown,  of 
which  Dr.  J.  W.  Daniels  was  the  surgeon,  went  out 
to  bury  the  dead  who  had  fallen  victims  in  the 
massacre.  They  camped  for  the  night  at  Birch 
Coulee,  and  at  break  of  day  they  were  surrounded 
by  a  large  body  of  Indians,  who  opened  fire  upon  the 
camp,  and  most  of  the  command  were  killed  or 
wounded.  The  next  battle  was  at  Round  Lake, 
where  the  Indians  were  signally  defeated.  It  was 
while  the  hostile  Indians  were  engaged  in  this  battle 

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XI.  OP  A  LONG  EPISCOPATE  181 

that  the  friendly  Indians  rescued  the  white  captives, 
and  after  the  battle  delivered  them  to  General  Sibley. 
I  have  a  letter  from  General  Sibley  with  reference 
to  the  disposition  of  the  hostile  Sioux,  and  at  the 
end  he  bears  the  following  testimony  to  the  Christian 
Indians :  — 

I  respectfully  suggest  that  for  those  individuals  of  the 
Sioux  who  remained  faithful  to  the  Governmeut  through  all 
the  bloody  scenes  referred  to,  and  with  unexampled  heroism 
exposed  their  own  lives  and  property  to  destruction  while  en- 
gaged in  saving  the  lives  of  white  men,  women,  and  children, 
special  and  liberal  provision  should  be  made,  which  will  place 
them  beyond  the  reach  of  want  and  suffering.  Such  an  exemp- 
tion from  the  common  lot  of  their  kindred  they  have  well  and 
richly  earned.  They  are  comparatively  few  in  number,  and 
their  names  can  readily  be  ascertained. 

A  little  later  a  large  body  of  Indians  surrendered 
to  General  Marshall.  Three  hundred  were  con- 
demned to  death  by  Military  Court.  The  President 
commuted  the  sentences  of  all  but  thirty-nine,  who 
were  hanged  at  Mankato.  The  Rev.  Dr.  Riggs, 
who  was  present  at  the  trial,  said  that  it  was  con- 
ducted with  haste  and  that  forty  men  were  tried  in 
one  day. 

An  officer  told  me  that  one  man  was  hanged  for 
lying,  the  circumstances  having  been  that  the  man, 
who  was  not  at  Yellow  Medicine  during  the  outbreak, 
boasted  upon  his  return  that  he  had  killed  Garvey, 
an  Indian  trader,  with  an  arrow.  "As  we  knew," 
said  the  officer,  "  that  Garvey  had  been  killed  by  a 
bullet,  we  hung  the  rascal." 

The  marshal  of   the   prison  told    the  Rej-  ^^- 

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182  LIGHTS  AND  SHADOWS  chap.  xi. 

Knickerbocker  and  myself  that  a  man  was  hanged 
by  mistake.  ^'  The  day  after  the  execution,"  said 
the  marshal,  "  I  went  to  the  prison  to  release  a  man 
who  had  been  acquitted  for  saving  a  woman's  life, 
but  when  I  asked  for  him,  the  answer  was,  ^You 
hung  him  yesterday.'  I  could  not  bring  back  the 
redskin." 


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CHAPTER  XII 

The  friendly  Indians  and  those  who  had  sai> 
rendered  were  taken  to  Fort  Snelling^  where  we  at 
once  began  to  hold  daily  religious  services.  They 
were  subdued,  and  felt  very  sore  because  their  chiefs 
and  Medicine-men  had  misled  them  in  their  prophe- 
cies of  a  successful  war.  Mr.  Hinman  lived  in  the 
camp  at  Fort  Snelling,  and  Dr.  Knickerbacker  and 
myself  were  there  every  week.  One  night  some 
white  roughs  from  St.  Paul  broke  into  the  stockades 
and  beat  Mr.  Hinman  until  he  was  iisensible. 
Those  who  live  much  with  the  Indians  seem  to  im- 
bibe their  spirit  of  fortitude  and  apparent  indif- 
ference to  suffering.  Mr.  Hinman  made  no  allusion 
to  his  experience  until  I  happened  to  see  the  stitches 
in  his  scalp. 

I  confirmed  one  hundred  Indians  whUe  in  camp. 
They  brought  me  their  charms  and  iqedicine-bags^ 
and  many  of  them  became  faithful  scouts  for  General 
Sibley.  When  the  General  began  the  spring  cam- 
paign I  asked  him  what  would  be  done  with  the 
wives  and  children  of  these  scdiif s,  'and  the  families 
of  those  who  had  rescued  the  white  captives.  He 
answered  sadly,  ^*  I  shall  have  to  send  them  with  the 
other  Indians  to  the  Missouri  River.  The  people 
will  never  consent  to  have  a  Sioux  remain  in  Min- 
nesota."   I  said  that  I  should  take  them  to  Faii- 

188 

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134  LIGHTS  AND  SHADOWS  chap. 

bault.  "But  how  will  you  take  care  of  them?" 
asked  the  general.  "  I  do  not  know  now,"  I  an- 
swered, "but  I  shall  find  a  way." 

I  went  at  once  to  Mr.  Alexander  Faribault,  told 
him  my  plan,  and  found  him,  as  always,  generous 
and  public-spirited.  He  offered  me  his  land  for  a 
camp. 

Mr.  Faribault  had  Indian  blood  in  his  veins  and 
had  lived  among  the  Sioux  from  childhood.  He  was 
one  of  the  kindest  men  I  have  ever  known. 

Of  those  who  were  brought  to  Faribault  the  lead- 
ing men  were  Pay-Pay,  Wah-con-di-ga,  and  Taopi. 
Much  excitement  was  caused  by  this  removal,  and 
foolish  threats  were  made.  Some  time  later  the  Rev. 
Mr.  Hinman  came  to  Faribault  to  hold  service  for 
them.  It  was  at  this  time  that  he  began  the  trans- 
lation of  the  Prayer  Book  into  the  Dakota  language. 

One  morning  Taopi  came  to  my  house  with  Mr. 
Faribault  and  gave  me  a  paper  which  read:  — 

The  bearer,  Taopi  ("wounded  man")  is  entitled  to  the  last- 
ing gratitude  of  the  American  people  for  having,  with  other 
Christian  Indians,  during  the  late  outbreak,  saved  the  lives  of 
nearly  two  hundred  white  women  and  children. 

H.  H.  Sibley, 

Colonel  Commanding, 

Taopi  said :  "I  hear  that  white  men  say  they  will 
kill  me.  If  it  is  because  the  white  man  has  the  same 
law  as  the  Indian  —  that  when  one  of  his  people  is 
killed  another  must  die  in  his  place,  then  tell  them 
not  to  shoot  me  like  a  dog,  but  to  send  for  me  to  go 
to  the  public  squ»e^  and  I  will  show  them  how  a  man 

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xn.  OF  A  LONG  EPISCOPATE  185 

can  die/'  Mr.  Faribault  published  this  in  the  village 
paper^  and  it  ended  the  excitement. 

The  Government  confiscated  all  the  lands  and 
annuities  of  the  Sioux.  These  annuities  were  twenty 
dollars  per  capita^  besides  interest  from  funds  for 
civilization^  and  over  one  million  acres  of  land. 
Taopi  would  have  starved,  but  for  the  care  of  Mr. 
Faribault  and  myself.  He  became  very  ill,  and 
suddenly  I  received  the  message:  ^^Come  quick! 
The  Great  Spirit  has  sent  for  me  to  go  on  the  last 
journey.  I  want  to  see  your  face  once  more." 
After  the  Commendatory  prayer  he  looked  up  into 
my  face  and  whispered:  ^^I  am  not  afratid  to  go. 
Jesus  has  walked  in  this  trail  before  me.  I  shall 
not  be  lonesome  on  the  road." 

The  following  letter  from  the  widow  of  Taopi 
shows  the  gratitude  of  an  Indian's  heart. 

Fabibault,  Dec.  2nd,  1800. 
Right  Bbt.  H.  B.  Whipple. 

My  very  dear  Friend :  I  long  very  much  to  hear  the  sound  of 
your  voice.  We  are  of  different  nations,  but  you  have  always 
been  kind  to  us  and  why  should  I  not  think  of  you  ?  I  feel 
as  though  I  had  no  Father  since  you  are  gone.  But  your 
Church  still  stands  where  it  did  when  you  were  here,  and  we 
all  meet  there  on  the  Praying  day,  in  prayer  for  you,  and  daily 
at  home  it  is  pleasant  to  feel  that  this  is  not  denied  us,  and  we 
do  not  fail  to  remember  you  ever  in  our  daily  prayers.  I  am 
with  my  whole  family  to  approach  the  Sacrament  on  Christmas 
day  at  three  o'clock  in  the  morning,  when  we  shall  offer  earnest 
prayers  and  beg  the  Great  Spirit  to  restore  you  to  your  anxious 
friends.  As  the  Christmas  holy  days  approach  we  are  all 
children  and  all  reminded  of  your  great  kindness  to  us,  for  at 
these  times  you  were  wont  to  make  our  hearts  glad  and  our 
little  ones  to  rejoice  ovier  your  kind  attentions.    My  white 

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136  LIGHTS  AND  SHADOWS  chap. 

sister  tells  me  that  you  say  we  are  still  to  have  a  Christmas 
tree.  How  good  to  know  that  though  the  great  water  rolls 
between  us,  you  yet  stretch  forth  your  hand  and  bid  our  hearts 
rejoice  again.  Your  poor  Indian  children  are  all  well,  and 
their  hearts  are  flowing  with  prayers  for  you.  We  all  love 
you  deeply,  for  you  have  taught  us  all  the  good  we  know,  and 
we  shall  never  forget  it.  I  and  my  family  hold  your  hand 
tight  and  long  to  hear  the  sound  of  your  voice. 

Hapon  Taopi. 

At  about  this  time  Captain  Wilkins  overheard 
some  frontiermen  declare  that  they  "must  go  down 
to  Faribault  and  clean  out  that  bishop." 

"Boys,  you  don't  know  the  bishop/'  said  the  cap- 
tain, "but  I  do;  he  is  my  neighbor,  and  I  will  tell 
you  just  what  will  happen  when  you  go  down  to 
'  clean  him  out.'  He  will  come  on  to  the  piazza  and 
talk  to  you  five  minutes,  and  you  will  wonder  how 

you  ever  made  such fools  of  yourselves."     My 

good  friend's  words  evidently  had  weight,  for  nothing 
further  v^^as  heard  on  the  subject. 

In  the  autumn  the  General  Convention  met  in 
New  York,  and  at  the  same  time  I  visited  Washing- 
ton. General  Halleck  went  with  me  to  the  Presi- 
dent, to  whom  I  gave  an  account  of  the  outbreak,  its 
causes,  and  the  suffering  and  evil  which  had  followed 
in  its  wake.  Mr.  Lincoln  had  known  something  of 
Indian  warfare  in  the  Black  Hawk  War.  He  was 
deeply  moved.  He  was  a  man  of  profoimd  sympathy^ 
but  he  usually  relieved  the  strain  upon  his  feelings 
by  telling  a  story.    When  I  had  finished  he  said :  — 

"Bishop,  a  man  thought  that  monkeys  could  pick 
cotton  better  than  negroes  could  because  they  were 
quicker  and  their  fingers  smaller.    He  turned  a  lot 

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zn.  OF  A  LONG  EFISCOPATfi  187 

of  them  into  his  cotton  field,  but  he  found  that  it  took 
two  overseers  to  watch  one  monkey.  It  needs  more 
than  one  honest  man  to  watch  one  Indian  Agent." 

A  short  time  after  this.  President  Lincohi,  meeting 
a  friend  from  Illinois^  asked  him  if  their  old  friend, 
Luther  Dearborn,  had  not  moved  to  Minnesota.  Re- 
ceiving an  affirmative  answer,  he  said :  ^^  When  you 
see  Lute,  ask  him  if  he  knows  Bishop  Whipple.  He 
came  here  the  other  day  and  talked  with  me  about 
the  rascality  of  this  Indian  business  until  I  felt  it 
down  to  my  boots.  If  we  get  through  this  war,  and 
I  live,  this  Indian  system  shaU  he  reformed! '' 

He  gave  me  a  card  to  the  Secretary  of  the  Interior 
with  the  message,  "  Give  Bishop  Whipple  any  infor- 
mation he  desires  about  Indian  affairs." 

I  found  upon  examination  that  the  warrant  drawn 
by  the  superintendent  for  the  Sioux  pa3rment  instead 
of  reading,  ^^  Pay  on  account  of  appropriation  for  the 
annual  pa3maent  of  the  Sioux,  forty-three  thousand 
and  odd  dollars,"  read,  "  Pay  on  account  of  the  un- 
expended balance  of  the  appropriation  for  annuities, 
eighteen  thousand  dollars ;  pay  on  account  of  appro- 
priation for  extinguishing  Indian  titles,  fifteen  thou- 
sand dollars ;  pay  on  account  of  purchase  of  Indian 
lands,  ten  thousand  dollars." 

In  the  treaty  of  1858,  for  the  purchase  of  eight 
hundred  thousand  acres  of  the  Sioux  reservation, 
there  was  a  clause  authorizing  the  Secretary  of  the 
Interior  to  use  any  of  their  money  as  he  deemed 
most  to  the  advantage  of  the  Indians.  There  was 
also  a  provision  that  no  debts  should  be  paid  unless 
they  were  approved  in  a  public  council  of  the  Indians. 

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188  LIGHTS  AND  SHADOWS  chap. 

No  council  of  Hie  kind  was  ever  held.  A  council  was 
held  with  Little  Crow  and  a  few  other  chiefs  in  our 
Lower  Agency  school-house.  What  took  place  I  do 
not  know,  but  the  following  day  Little  Crow,  had  a 
new  wagon. 

I  went  to  the  General  Convention  sick  at  heart, 
and  the  more  depressed  because  I  was  half  ill  from 
having  poisoned  my  hand  severely  in  caring  for  the 
wounds  of  the  sufferers  at  St.  Peter.  I  drew  up  the 
following  paper  to  present  to  the  President  and 
showed  it  to  one  of  the  bishops,  who  after  reading 
it  said,  "  I  hope  that  you  will  not  bring  politics  into 
the  House."  Bishop  Alonzo  Potter,  observing  my 
distress,  asked  me  the  cause,  and  I  answered:  — 

"  My  diocese  is  desolated  by  Indian  war ;  eight  hun- 
dred of  our  people  are  dead,  and  I  have  just  come 
from  a  hospital  of  wounded  and  dying.  I  asked  one 
of  my  brothers  to  sign  this  paper  and  he  responds  by 
calling  it  *  politics.' " 

Li  his  own  warm-hearted  way  the  bishop  exclaimed, 
"  My  dear  Minnesota,  give  me  the  paper.  I  will  get 
it  signed,  and  will  go  to  Washington  with  Bishop 
Mcllvaine  and  present  it.'* 

1862. 

To  HIS  Excellency  the  President  of  the  United 

States. 

Sir :  We  respectfully  call  your  attention  to  the  re- 
cent Indian  outbreak,  which  has  devastated  one  of 
the  fairest  portions  of  our  country,  as  demanding  the 
careful  investigation  of  the  Government. 

The  history  of  our  relations  with  the  Indian  tribes 
of  North  America  shows  that  after  they  enter  into 

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xn.  OF  A  LONG  EPISCOPATE  180 

treaty  stipulations  with  the  United  States  a  rapid 
deterioration  always  takes  place.  They  become  de- 
graded,  are  liable  to  savage  outbreaks,  and  are  often 
incited  to  war. 

It  is  believed  that  much  of  this  record  has  been  the 
result  of  fundamental  errors  of  policy  that  thwart  the 
Government's  kind  intentions  toward  this  helpless 
race.  We  therefore  respectfully  call  your  attention 
to  the  following  suggestions :  — 

First,  That  it  is  impolitic  for  our  Grovemment  to 
treat  a  heathen  community  living  within  our  borders 
as  an  independent  nation,  instead  of  regarding  them 
as  our  wards.  As  far  as  we  know  the  English  Gov- 
ernment has  never  had  an  Indian  war  in  Canada, 
while  we  have  seldom  passed  a  year  without  one. 

Second,  That  it  is  dangerous  to  ourselves  and  to 
them  to  leave  these  Indian  tribes  without  a  Grovem* 
ment,  not  subject  to  our  laws,  and  where  every 
corrupt  influence  of  the  border  must  inevitably  foster 
a  spirit  of  revenge  leading  to  murder  and  war. 

Third,  That  the  solemn  responsibility  of  the  care 
of  a  heathen  race  requires  that  the  agents  and  ser^ 
vants  of  the  Government  who  have  them  in  charge 
shall  be  men  of  eminent  fitness,  and  in  no  case  should 
such  offices  be  regarded  as  a  reward  for  political 
service. 

Fourth,  That  every  feeling  of  honor  and  justice 
demands  that  the  Indian  funds,  which  we  hold  for 
them  as  a  trust,  shall  be  carefully  expended  under 
some  well-devised  system  which  will  encourage  their 
efEorts  toward  civilization. 

Fifth,   That  the  present  system  of  Indian  trade  is 

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140  LIGHTS  AND  SHADOWS  chap. 

mischievous  and  demoralizing,  and  ought  to  be  so 
amended  as  to  protect  the  Indian  and  prevent  the 
possibility  of  the  sale  of  the  patrimony  of  the  tribe 
to  satisfy  individual  debts. 

Sixth,  That  it  is  believed  that  the  history  of  our 
dealings  with  the  Indians  has  been  marked  by  gross 
acts  of  injustice  and  robbery,  such  as  could  not  be 
prevented  under  the  present  system  of  manage- 
ment, and  that  these  wrongs  have  often  proved  the 
prolific  cause  of  war  and  bloodshed.  It  is  due  to 
the  helpless  red  men  that  these  evils  shall  be  re- 
dressed, and  without  this  we  cannot  hope  for  the 
blessing  of  Almighty  God  in  our  efforts  to  secure 
permanent  peace  and  tranquillity  on  our  Western 
border. 

We  feel  that  these  results  cannot  be  obtained  with- 
out much  careful  thought,  and  we  therefore  request 
you  to  take  such  steps  as  may  be  necessary  to  appoint 
a  Commission  of  men  of  high  character,  who  have  no 
political  ends  to  subserve,  to  whom  may  be  referred 
this  whole  question,  in  order  that  they  may  devise  a 
more  perfect  system  for  the  administration  of  Indian 
affairs,  which  shall  repair  these  wrongs,  preserve  the 
honor  of  the  Government,  and  call  down  upon  us  the 
blessings  of  God. 

H.  B.  Whipple,  S.  P.  Parker, 

Bishop  of  Minnesota.  Rector  of  St.  PauFs  Church, 

John  Williams,  Stockton. 

Bishop  of  Connecticat.  Geo.  C.  Shattuck, 

T.  H.  Glabk,  Deputy  from  Massachusetts* 

Bishop  of  Rhode  Island.  Andrew  Oliver, 

Jackson  Esmpsr,  Rector  Immanuel  Church,  Bel- 
Bishop  of  Wisoonsiii*  lows  Falls,  Yt. 

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xn. 


OF  A  LONG  EPISCOPATE 


141 


C.  S.  Hawks, 

Bishop  of  MissourL 
George  Burgess, 

Bishop  of  Maine. 
Henrt  J.  Whitehouse, 

Bishop  of  Illinois. 
Alonzo  Potter, 

Bishop  of  Pennsylvania. 
Carlbtox  Chase, 

Bishop  of  New  Hampshire. 
Alfred  Lee, 

Bishop  of  Delaware. 
Charles  P.  McIlvaine, 

Bishop)  of  Ohio. 
B.  B.  Smith, 

Bishop  of  Kentucky. 
Manton  Eastburn, 

Bishop  of  Massachusetts. 
Horatio  Potter, 

Bishop  of  New  York. 
G.  T.  Bedell, 

Bishop  (Assistant)  of  Ohio. 
Joseph  C.  Talbot, 

Missionary  Bishop  of  North- 
west. 
Wm.  Bacon  Stevens, 

Assist.  Bishop  of  Pennsylvania. 
Henrt  W.  Lee, 

Bishop  of  Diocese  of  Iowa. 
George  Uffold, 

Bishop  of  Indiana. 
Nicholas  Hoppin, 

Bector  of  Christ  Church,  Cam- 
bridge, Mass. 


J.  L.  Clark, 

Rector    St.    John's    Church, 
Waterbury,  Conn. 
M.  Schuyler, 
Bector  of  Christ's  Church,  St 
Louis. 

J.  WiLCOXON, 

Missionary  in  Minnesota. 
B.  S.  Adams, 

Rector  St.  Andrew^s  Church, 
Brooklyn,  N.Y. 
Francis  Chase, 

Rector  St.  Andrew's  Church, 
Hopkinton,  N.H. 
Alex.  Burgess, 

Rector    St.    Luke's    Church, 
Portland,  Maine. 
John  W.  Andrews  of  Ohio. 
Erastus  Burr  of  Ohio. 
Wm.  Welsh  of  Philadelphia. 
Murray  Hoffman,  New  York. 
Isaac  Atwater, 

Asst.  Justice,  Supreme  Court, 
Minnesota. 
E.  T.  Wilder, 

Red  Wing,  Minnesota. 
John  E.  Warren,  St.  PauL 
L.  Bradish,  New  York. 
Samuel  B.  Rugglbs,  New  York. 
Fred.  S.  Winston,  New  York. 


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CHAPTER  XIII 

After  my  first  visit  to  the  Indian  country,  in  the 
early  days  when  the  people  of  the  frontier  called  me 
an  ''  enthusiastic  tenderfoot ''  whose  eyes  had  not  yet 
been  opened  to  the  fact  that  there  were  no  good  Ind- 
ians save  dead  Indians,  Mr.  Kittson,  one  of  the 
oldest  of  the  traders  of  the  Northwest,  said  to  me : 
"  Bishop,  don*t  be  discouraged  about  the  red  men  nor 
make  up  your  mind  about  them  until  you  have  met 
Madwaganonint.  He  is  a  man  that  no  money  could 
swerve  from  the  truth."  A  few  weeks  after,  I  visited 
Red  Lake,  three  hundred  miles  by  foot  and  canoe,  as 
described  in  my  extract  from  a  diary  of  that  time. 
The  chief  had  heard  of  my  visit  to  his  people  and 
seemed  favorably  impressed.  Upon  my  arrival  he 
came  from  his  lodge  to  meet  me.  He  was  a  man 
six  feet  and  four  inches  in  height,  straight  as  an 
arrow,  with  flashing  eyes,  frank,  open  countenance, 
and  as  dignified  in  bearing  as  one  of  a  kingly  race. 
I  told  him  the  object  of  my  visit  —  that  I  wanted  his 
people  to  know  of  the  Great  Spirit,  the  Father  of  all 
men,  and  of  His  Son,  Jesus  Christ,  who  had  come  into 
the  world  to  teach  men  how  to  live.  The  chief  said 
frankly,  "  I  have  heard  of  your  visits  to  my  people, 
and  I  think  that  the  trail  you  have  brought  into  my 
country  is  a  good  trail ;  those  who  have  walked  in  it 
have  not  come  to  harm.     I  do  not  say  that  I  will 

142 

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CHAP.  XIII.  A  LONG  EPISCOPATE  148 

walk  in  it.  I  do  not  know  it.  I  shall  always  be 
glad  to  see  you  and  will  listen  with  open  ears  to  the 
words  you  speak.  I  will  now  talk  to  you  about  my 
people.  We  have  never  sold  any  land  to  white  men. 
They  will  come  some  day  and  ask  us  to  make  a 
treaty.  Will  you  tell  me  what  to  say  to  them? 
The  Indians  to  the  East  have  sold  their  land  arid 
have  perished.     I  want  my  people  to  live." 

I  advised  him  when  he  made  a  treaty  to  make  pro- 
vision for  houses,  cattle,  implements  of  husbandry, 
and  schools,  —  all  needed  for  civilized  life.  And  I 
promised  him  that  if  it  were  possible  I  would  be 
present  whenever  a  treaty  was  made. 

The  following  year  a  Commission  was  sent  to  Red 
Lake  to  treat  with  the  Indians  but,  unfortunately,  I 
was  unable  to  be  present,  having  been  thrown  from 
my  wagon  and  severely  injured.  A  few  months 
later,  when  the  lakes  were  frozen,  Madwaganonint 
walked  one  hundred  and  fifty  miles  to  see  me.  Anx- 
iety and  sorrow  were  stamped  upon  his  face.  Draw- 
ing on  the  ground  a  map  of  his  country,  he  said : 
^*The  white  men  say  they  have  bought  my  land. 
There  are  four  principal  chiefs.  One-half  the  Ind- 
ians are  in  my  band  and  nearly  one-fourth  are  in 
Ase-ne-wub's  band.  Asenewub  says  he  has  signed 
no  treaty.  Whether  he  has  or  not  the  Indians  will 
believe  him.  I  did  not  sign  because  there  were  no 
houses,  cattle,  nor  schools  in  the  treaty.  The  game 
will  be  gone,  and  there  is  a  place  for  my  people's 
graves.     Will  you  help  me  ?  " 

I  was  deeply  touched  by  the  artless  plea  of  this 
wild  man.     I  asked  him  why  he  spoke  as  he  did 

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144  LIGHTS  AND  SHADOWS  chap. 

about  Asenewub.  "  He  had  a  horse  given  hun,"  was 
the  answer,  "and  white  men  do  not  give  Indians 
horses  for  nothing."  I  afterward  learned  that  the 
horse  was  a  return  for  signing  a  paper. 

A  short  time  after  this  I  visited  Washington  with 
the  Red  Lake  chiefs  and  some  friendly  Sioux  and 
called  upon  the  President  and  Members  of  the  Cabi- 
net. Secretary  Stanton  said  to  General  Halleck: 
"  What  does  Bishop  Whipple  want  ?  If  he  has  come 
here  to  tell  us  of  the  corruption  of  our  Indian  system 
and  the  dishonesty  of  Indian  agents,  tell  him  that  we 
know  it.  But  the  Governmeint  never  reforms  an  evil 
until  the  people  demand  it.  Tell  him  that  when  he 
reaches  the  heart  of  the  American  people,  the  Indians 
will  be  saved." 

I  spent  two  weeks  pleading  for  these  Indians  and 
failed.  I  went  to  the  Indian  office  and  said  to  the 
commissioner:  "I  came  here  as  an  honest  man  to 
put  you  in  possession  of  facts  to  save  another  out- 
break. Had  I  whistled  against  the  north  wind  I 
should  have  done  as  much  good.  I  am  going  home, 
and  when  you  next  hear  from  me  it  will  be  through 
the  public  press." 

He  replied,  "  Bishop  Whipple,  you  have  said  many 
severe  things  about  this  Bureau ! " 

I  smiled  and  said :  "  I  have,  and  you  will  remem- 
ber I  have  always  said  them  over  my  own  signature, 
and  /  have  the  proof  of  every  statement  that  I  have 
ever  made.  The  darkest  transactions  I  have  never 
mentioned.  The  Government  which  protects  my 
home  is  on  the  verge  of  destruction,  and  I  can- 
not weaken  the  hand  of  our  noble   President  by 

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xni.  OF  A  LONG  EPISCOPATE  146 

accusations  against  members  of  his  administra* 
tion." 

The  next  day  the  commissioner  waited  upon  ex- 
Senator  Rice  and  said :  ^^  I  do  not  want  a  fight  with 
Bishop  Whipple.  What  does  he  want?  If  it  is 
money  for  an  Indian  school  we  will  help  him."  Mr. 
Rice  laughed  and  answered :  ^'  You  don't  know  Bishop 
Whipple ;  I  do.  All  that  he  wants  \b  justice  for  these 
Indians,  and  he  will  have  it.  If  he  has  made  accusa- 
tions, you  may  be  sure  that  he  possesses  the  proofs.*' 

The  treaty  was  made  that  day,  but  after  one  of  the 
severest  personal  conflicts  that  I  have  had  in  my  life. 

From  that  time  Madwaganonint  was  my  devoted 
friend,  and  the  next  year  he  visited  me  at  my  home. 
We  had  long  conversations  upon  religion,  and  finally 
he  said  to  me :  "I  want  your  religion  for  my  people ; 
I  can  see  it ;  it  is  good.  I  like  it  for  two  reasons. 
I  hear  that  when  you  plant  a  mission  yovLStay.  Tou 
are  patient  and  make  the  trail  plain.  Your  Church 
cares  for  little  children.     /  like  it !  " 

I  sent  two  young  Indian  clergymen  to  Bed  Lake, 
Frederick  Smith  and  Samuel  Nabicum,  the  latter  the 
son  of  Shadayence,  the  Grand  Medicine-man  of  the 
Ojibways. 

When  the  question  came  up  as  to  what  the  mission 
should  be  called,  Mr.  GilfiUan  and  I  agreed  that  there 
could  be  no  more  fitting  name  than  that  of  St.  Anti- 
pas.  In  the  Book  of  Revelation  it  speaks  of  ''my 
servant,  Antipas,  where  Satan  dwelleth." 

Madwaganonint  became  from  the  first  a  regular 
attendant  upon  public  worship.  After  due  instruc- 
tion he  was  baptized  and  confirmed,  and  from  that 

L 

Digitized  by  VjOOQ IC 


14«  LIGHTS  AND  SHADOWS  chap. 

time  to  the  day  of  his  death  he  faithfully  kept  the 
"  Praying  day,"  and  sought  to  lead  his  people  to  the 
Saviour. 

At  my  second  visit  to  Red  Lake  to  hold  confirma- 
tion, I  found  that  there  were  eleven  persons  to  be 
confirmed.  When  I  called  the  candidates  forward 
Madwaganonint  came  first  and  stood  at  one  end  of 
the  chancel  rail.  I  was  surprised  for  the  moment, 
thinking  that  the  dear  man  had  not  understood  that 
confirmation  was  not  to  be  repeated.  But  as  the 
candidates  came  forward,  the  chief  counted  them  on 
his  fingers,  and  when  all  had  come  he  bowed  to  me 
and  reverently  took  his  seat.  As  their  chief,  he  con- 
sidered it  his  duty  to  see  that  the  young  men  fulfilled 
their  promises.  He  more  truly  represented  the  pa- 
triarchal chieftain  and  counsellor  than  any  Indian  I 
have  known.  Upon  one  of  my  visits  he  said  to  me : 
^^  My  father,  since  you  were  here  my  wife  has  lain 
down  in  the  grave.  I  have  heard  that  Christian 
white  men  ask  the  Great  Spirit  to  bless  the  place 
where  His  children  lie,  and  have  them  in  His  keep- 
ing till  He  calls  them.  Will  you  bless  the  place 
where  my  wife  is  sleeping,  and  where  I  shall 
rest?" 

We  formed  a  procession,  first  the  children  of  the 
village  led  by  one  of  the  clergy,  then  the  women,  the 
men,  the  clergy,  and  last  the  chief  and  myself.  We 
marched  around  the  field  which  was  to  be  God's  acre, 
singing  in  the  musical  Ojibway  language,  "Jesus, 
Lover  of  my  Soul." 

''  Jesus,  on-si-marda  kin, 
Ed  ariia-ci-tan-kta  ce." 

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XIII.  OF  A  LONG  EPISCOPATE  U7 

Then  followed  a  short  service  with  a  lesson  from 
Holy  Scripture,  the  Apostles'  Creed,  and  an  address. 
After  the  service  Madwaganonint  took  my  hand  and 
said  with  emotion :  ''  I  thank  you  for  telling  me  and 
my  people  that  we  have  a  Saviour.  I  thank  you  for 
blessing  the  place  where  we  shall  sleep.  I  have  your 
face  on  my  heart.     6ood-by.     I  have  done." 

Many  of  the  clergy  and  laity  of  the  diocese  will 
remember  the  speech  which  Madwaganonint  made  at 
the  council  at  Duluth  in  1886.  I  was  presiding,  and 
seeing  the  old  chief  standing  at  the  door,  and  know- 
ing that  he  had  made  the  journey  of  two  hundred 
miles  to  see  me,  I  beckoned  to  him  to  come  forward. 
Turning  to  the  council,  I  said :  "  I  want  to  introduce 
to  you  the  head  chief  of  the  Red  Lake  Indians,  our 
brother  in  the  Church  of  Christ,  whose  village  is  the 
only  one  I  know  in  Minnesota  where  every  man, 
woman,  and  child  is  a  Christian."  Judge  Wilder 
and  Judge  Atwater  instantly  rose,  and  the  rest  of  the 
council  followed. 

With  perfect  composure  Madwaganonint  turned 
to  me  and  asked,  "Do  they  expect  me  to  speak 
to  them?" 

"  I  think  they  will  be  very  glad  to  hear  you,"  I 
answered. 

Dropping  his  blanket  from  one  shoulder,  he  stood 
with  all  the  grace  and  dignity  of  a  Roman  senator, 
and  said:  "My  friends,  I  am  glad  that  when  you 
chose  a  man  to  be  your  father,  you  chose  one  whose 
heart  was  large  enough  to  have  room  for  my  people. 
I  thank  you  that  with  all  the  work  you  had  for  him 
to  do,  you  permitted  him  to  come  and  tell  me  and  my 

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148  LIGHTS  AND  SHADOWS  chap 

people  that  we  have  a  Saviour.  I  am  an  old  man 
and  almost  home.  Will  you  pray  for  me  ?  Grood-by. 
I  have  done." 

Only  a  few  months  ago,  in  the  winter  of  1898, 1 
received  a  letter  from  the  Rev.  Francis  Willis,  at  Red 
Lake,  telling  me  that  Madwaganonint  had  entered 
into  rest.  For  a  moment  my  heart  was  overwhelmed 
with  sorrow,  for  I  loved  this  noble  red  man,  one  of 
the  truest  souls  I  have  ever  known.  He  had  seen 
great  sorrows,  and  felt  keenly  the  wrongs  which  his 
people  had  suffered,  but  I  do  not  recall  a  word  of 
murmuring  from  the  brave  heart.  Over  his  grave 
near  the  little  log  church  which  stands  in  the  Red 
Lake  forest,  I  placed  a  marble  cross  representing  the 
rough  trunk  of  the  oak  tree,  at  the  base  of  which 
was  inscribed:  "In  memory  of  Madwaganonint, 
Head  Chief  of  the  Red  Lake  Indian^,  always  faith- 
ful and  true.     He  has  gone  to  his  reward." 

Many  of  the  obstacles  to  Christian  work  can  be 
removed  by  Christian  courtesy.  The  Congregational- 
ists  had  had  a  mission  at  Red  Lake  which  they  had 
given  up  at  the  time  that  Dr.  Breck  had  been  driven 
away ;  but  although  they  resumed  it  in  1868,  it  had 
not  been  a  success.  I  wrote  to  the  Rev.  Dr.  Strieby, 
the  Secretary  of  the  American  Missionary  Associa- 
tion, and  said :  "  I  have  been  requested  by  the  Red 
Lake  chiefs  to  send  them  a  missionary.  I  have  an 
excellent  Indian  clergyman  whom  I  can  send,  but  I 
write  to  you  for  your  approval ;  for  although  it  is  in 
my  own  diocese,  I  am  imwilling  to  be  a  party  to  present 
a  divided  Christianity  to  heathen  folk.  I  know  that 
your  missionary  has  not  been  successful  in  this  field." 

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zm.  OF  A  LONG  EPISCOPATE  14§ 

After  looking  into  the  matter  Dr.  Strieby  wrote, 
thanking  me  for  my  courtesy :  "  You  are  right ;  our 
mission  has  not  been  a  success.  We  will  withdraw 
it  and  leave  the  field  to  you." 

Nothing  lingers  longer  in  memory  than  the  nights 
spent  round  the  Indian  camp-fire.  There,  in  the 
heart  of  primeval  nature,  under  the  subtle  influences 
of  the  ever-shining  stars  and  the  murmur  of  fragrant 
pines,  we  have  been  able  to  draw  forth  the  legends 
and  traditions  of  the  Indians  as  we  could  have  done 
in  no  other  way. 

At  night,  after  the  Indians  have  come  into  camp, 
and  supper  has  been  followed  by  prayers,  we  have 
rolled  ourselves  in  our  blankets  around  the  fire  and 
I  have  suggested  that  each  one  should  tell  a  story, 
saying,  "  I  will  begin,  my  white  brother  will  follow, 
and  then  our  red  brothers  shall  tell  a  legend  of  their 
fathers." 

Some  of  these  stories  have  been  incorporated  in 
Longfellow's  *^  Hiawatha,"  the  Indian  words  of  which 
are  in  the  Algonquin  tongue.  Enmegahbowh  thinks 
this  the  greatest  poem  of  the  white  man. 

I  have  been  asked  often  what  Indian  legends  are 
like.    The  following  give  a  very  good  idea. 

liEGmm  OF  THB  SxvxN  Stabs 

Two  girls  were  walking  in  the  moonlight  talking,  as  girls 
sometimes  do,  about  their  lovers.  One  asked  the  other  if  she 
would  like  to  marry  the  son  of  their  chief.  ^^No,"  was  the 
answer,  *^  I  will  never  marry  unless  I  can  marry  that  star." 

''And  I  would  marry  the  next  one/'  cried  her  companion. 

No  sooner  were  the  words  spoken  than  the  two  girls  were 
transported  to  the  sky,  where  they  were  united  to  their  chosen 

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160  LIGHTS  AND  SHADOWS  chap. 

husbandft.  And  so  there  were  four  stars.  One  day  they  were 
in  the  Elysian  fields  digging  tepsin,  which  is  dug  with  a  long 
wooden  spade ;  suddenly  one  of  them  struck  so  hard  that  she 
broke  through  the  sky,  and  her  little  son  who  was  playing  near 
her  fell  through  the  hole  to  the  earth.  He  found  himself  in  a 
village  where  an  old  woman  was  crying  with  cold,  and  when  he 
asked  her  why  she  did  not  go  to  the  forest  and  cut  wood,  she 
replied,  ^*  There  is  an  evil  spirit  in  the  forest  and  he  will  make 
any  one  who  cuts  wood  there  a  prisoner."  The  boy  answered,  "  I 
am  the  son  of  the  stars,  and  the  evil  spirit  cannot  hurt  me.'* 

He  took  a  hatchet  and  went  into  the  forest,  but  as  soon  as 
he  had  cut  an  armful  of  wood  the  evil  spirit  whisked  him  away 
and  he  found  himself  in  the  ear  of  an  owl  where  there  were 
many  captives.  He  felt  for  the  throbbing  of  the  brain,  and 
striking  a  blow  with  his  hatchet  the  ear  relaxed,  and  the  captives 
were  made  free. 

Then  the  son  of  the  stars  spent  years  in  visiting  different 
bands  of  Indians.  At  one  place  he  found  the  people  almost 
starving,  and  when  he  asked  why  they  did  not  catch  fish  and 
gather  wild  rice,  he  was  told  that  an  evil  spirit  lived  in  the 
river  and  would  upset  the  boat  if  any  one  fished  or  gathered  rice 
there.  "  I  am  the  son  of  the  stars,"  he  responded ;  "  I  am  not 
afraid  of  the  evil  spirit."  He  got  a  canoe,  but  no  sooner  had 
he  speared  a  fish  than  his  canoe  was  upset,  and  he  found  him- 
self in  the  belly  of  a  catfish.  Feeling  for  the  heart,  he  struck 
a  blow,  and  the  fish's  jaw  relaxed,  leaving  him  again  free. 

The  chief  of  this  tribe  had  a  beautiful  daughter  whom  he 
had  promised  to  a  great  chief.  But  she  loved  the  son  of  the 
stars,  and  they  ran  away  and  were  not  found  for  years,  and  then 
they  were  brought  back  to  the  village  with  their  child.  A  coun- 
cil was  held  to  decide  what  punishment  should  be  given  them. 
The  wise  men  said  it  would  never  do  to  harm  a  son  of  the  stars, 
so  they  decided  to  build  a  large  canoe,  store  it  with  provisions, 
and  place  the  son  of  the  stars,  his  bride  and  child  in  it,  with  no 
paddles,  and  let  the  wind  waft  them  to  the  opposite  shores  of 
the  great  lake.  They  were  borne  across  to  where  the  earth  and 
sky  met,  so  that  when  they  landed  they  walked  on  the  sky ;  and 
soon  they  found  the  other  four  stars  who  were  watching  for 
them,  and  since  then  the  seven  stars  have  lived  together. 


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XUL  OF  A  LONG  EPISCOPATE  151 

The  Deluge 

The  world  had  become  very  wicked,  and  the  evil  spirit 
opened  the  flood-gates  and  deluged  the  earth  with  water  and 
only  one  man  escaped.  He  fled  from  one  place  to  another  un- 
til he  reached  the  top  of  a  high  mountain,  where  he  climbed  a 
tall  pine  and  cried  to  the  Great  Spirit  for  help.  The  Great 
Spirit  told  him  that  if  he  would  get  some  earth  and  dry  it  in 
his  hand  that  he  would  blow  upon  it,  and  wherever  a  grain  of 
it  fell,  dry  land  would  appear.  The  man  asked  the  loon  to 
bring  him  some  earth,  but  the  loon  dived  and  could  not  get 
any.  Then  he  called  upon  the  beaver,  but  he  failed.  He  then 
sent  the  muskrat,  who  came  back  bringing  earth  in  his  paw. 
He  did  as  the  Great  Spirit  told  him,  and  then  the  Great  Spirit 
blew  upon  it,  and  wherever  a  grain  of  the  earth  fell,  dry  land 
appeared.  Everywhere  else  it  was  water.  In  that  way  came 
all  the  great  waters  and  lakes* 

All  these  legends  like  that  of  the  sacred  pipe- 
stone,  which  Longfellow  has  clothed  with  poetry,  are 
realities  in  the  heart  of  the  Indian. 

On  one  of  my  visits  to  the  Indian  country,  I  saw 
the  "  Maiden's  Feast,"  which  is  one  of  the  oldest  cus- 
toms of  the  Dakotas. 

An  old  crier  went  up  and  down  among  the  tipis, 
calling,  "  The  time  has  come  for  the  Maiden's  Feast. 
All  pure  girls,  and  all  young  braves  who  have  killed 
an  enemy  before  they  have  made  love,  may  eat  at 
this  feast." 

Several  hundred  Indians  formed  a  large  circle,  in 
the  centre  of  which  was  a  sacred  stone  ornamented 
with  feathers.  One  by  one  the  mothers  led  their 
daughters,  who  were  neatly  dressed,  with  flowers  in 
their  hair,  to  the  stone:  touching  it,  the  maidens 
looked  up  to  heaven,  and  by  this  sign  declared  their 

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162  LIGHTS  AND  SHADOWS  chap,  xul 

purity.  The  mothers,  after  depositing  gifts  for  the 
feast  —  venison,  ducks,  bread,  cake,  or  fruit  —  near 
the  foot  of  the  stone,  withdrew.  When  all  had  as- 
sembled, the  crier  called  for  the  young  braves.  A 
young  man  arose,  entered  the  circle,  and  with  flash- 
ing eyes  and  impassioned  words,  told  how  he  had  fol- 
lowed the  enemy  of  his  people  till  he  had  slain  him 
in  ambush  and  taken  his  scalp  as  a  trophy. 

The  crier  then  turned  to  the  people  and  said,  '^  If 
any  one  present  has  aught  to  say  against  the  right  of 
the  maidens  to  stand  in  the  circle,  proclaim  it  now." 
This  was  twice  repeated  in  a  loud  cry.  A  young 
man  stepped  forward,  and  walking  into  the  circle 
touched  one  of  the  maidens  and  declared  her  un- 
worthy of  the  feast.  He  gave  his  testimony;  and 
when  a  second  brave  came  forward  and  swore  to  the 
truth  of  the  accuser's  words,  all  the  Indians  with  a 
loud  shout  condemned  the  girl,  throwing  their  clubs 
high  in  air,  and  the  maiden  was  thrust  £rom  the 
circle.     Then  followed  the  feast. 

It  was  a  thrilling  scene,  being  the  Indians'  testi- 
mony to  virtue  and  bravery. 


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CHAPTER  XIV 

Bishop  Akdbrson,  the  first  Bishop  of  Rupertsland, 
was  present  at  my  first  diocesan  council.  His  juris- 
diction extended  from  Hudson  Bay  to  the  Rocky 
Moimtains,  and  he  had  over  one  thousand  Christian 
Indians  in  his  diocese.  He  told  me  the  following 
story  of  one  of  his  Indians  who  was  dying,  and  to 
whom  he  had  sent  one  of  his  clergy  to  administer 
the  Holy  Communion. 

The  man  asked  to  be  raised  to  his  knees,  saying, 
"  I  have  a  great  thing  to  ask  of  Jesus.'*  He  then 
prayed :  "  0  Lord  Jesus,  who  died  for  me,  I  give  you 
my  only  boy.  Take  him  and  make  him  a  minister 
to  tell  his  Indian  brothers  of  thy  love."  Smiling 
peacefully,  he  breathed  the  words,  "He  has  heard 
my  prayer,"  and  died. 

"That  boy,"  said  the  bishop,  "was  then  twelve 
years  of  age,  and  now  there  is  no  man  in  my  juris- 
diction who  can  so  move  my  heart  when  he  teUs  the 
story  of  Christ's  love  as  that  Henry  Budd." 

The  memory  of  Bishop  Anderson's  visit  gave  me 
hope  in  my  darkest  hours. 

When  the  Rev.  John  Horden,  who  had  been  a 
teacher  in  the  public  schools  of  England  and  who 
afterward  became  Bishop  of  Moosonee,  went  out  to 
Hudson  Bay  to  assist  Bishop  Anderson,  about  1854, 
he  found  the  northern   tribes  very  degraded,   the 

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154  LIGHTS  AND  SHADOWS  chap, 

murdering  of  aged  parents  being  one  of  the  atrocities 
commonly  practised.  Shortly  after  he  landed,  a  son 
and  daughter  said  to  an  aged  mother,  "  The  time  has 
come  for  you  to  die ;  you  cannot  fish  and  you  cannot 
make  nets."  The  request  that  she  might  first  smoke 
her  pipe  was  granted,  and  then  a  bow-string  was  put 
round  her  neck  and. she  was  strangled. 

A  few  years  before  the  bishop's  death  he  wrote 
me,  "  I  have  not  had  the  trials  and  sorrows  which 
you  have  had,  but  you  remember  the  sad  stories 
which  I  told  you  of  matricide.  All  these  fruits  of 
heathenism  have  passed  away ;  all  the  tribes  of  this 
vast  jurisdiction,  save  one,  are  Christians,  and  most 
of  them  can  read  in  their  own  tongue  the  word  of 
God." 

The  missionaries  to  these  northern  Indians  use  syl- 
labic characters ;  a  sign  standing  for  a  syllable  is  so 
simple  that  an  intelligent  Indian  can  be  taught  to 
read  in  a  week. 

In  the  Great  Slave  Lake  country,  almost  within 
the  Arctic  Circle,  the  climate  forbids  cultivation  of 
the  soil,  and  the  Indians  live  altogether  by  the  chase. 

In  1887,  the  Rt.  Rev.  Dr.  Thorold,  Bishop  of  Win- 
chester, and  myself  were  invited  to  unite  with  the 
Canadian  bishops  in  the  consecration  of  the  Rev. 
Dr.  W.  C.  Pinkham,  Bishop  of  Saskatchewan,  at 
Winnipeg.  He  was  the  successor  of  the  great  Mis- 
sionary Bishop,  the  Rt.  Rev.  John  McLean,  whom 
the  border  men  called  "  Saskatchewan  Jack."  Here 
I  met  the  Rev.  Mr.  Spendlove,  missionary  from  the 
Great  Slave  Lake  country.  He  told  me  that  the 
only  way  in  which  the  missionary  can  reach  these 

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XIV.  OF  A  LONG  EPISCOPATE  156 

Indians  is  by  hunting  and  fishing  with  them,  sharing 
their  privations  and  hardships  and,  as  opportunity 
offers,  telling  them  Christian  truths.  Usually  there 
are  some  in  the  company  who  become  deeply  inter- 
ested and  they  are  made  special  objects  of  care.  They 
are  trained  so  that  when  the  missionary  leaves  to 
join  another  band  of  hunters  they  become  catechists. 

When  Mr.  Spendlove  was  on  his  last  missionary 
journey  with  them,  they  struck  a  country  where 
there  was  no  game  and,  their  provisions  being  ex- 
hausted, they  were  reduced  almost  to  the  point  of 
starvation.  Their  only  moose  skin  was  divided  and 
a  strip  given  to  each  man  to  relieve  the  gnawings  of 
hunger.  Mr.  Spendlove  told  them  that  God  alone 
could  save  them  and  asked  them  to  spend  the  day  in 
prayer.  This  they  did  and  then  lay  down  to  sleep. 
In  the  morning  they  found  within  one  hundred  yards 
of  their  camp  two  moose  which  the  wolves  had  driven 
in  and  killed,  but  after  having  sucked  the  blood  from 
the  necks  had  left  the  carcasses  untouched.  When 
the  Indians  saw  them  they  exclaimed  in  awe,  "  That 
is  God!  No  one  ever  heard  of  a  wolf  leaving  an 
animal  he  had  killed  until  he  had  gnawed  the 
bones." 

On  a  visit  to  England,  in  1888,  I  was  asked  to 
deliver  a  missionary  address  to  the  Young  Men's 
Christian  Association  in  London.  In  the  address  I 
spoke  of  the  work  of  Mr.  Spendlove  in  his  difficult 
field,  and  at  the  close  I  was  surrounded  by  many  of 
the  young  men,  who  expressed  their  delight  at  hear- 
ing the  first  tidings  which  had  come  to  them  of  the 
labors  of  Mr.  Spendlove,  who  had  been  a  member  of 

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166  LIGHTS  AND  SHADOWS  chap. 

their  association  and  had  consecrated  himself  to  God 
in  that  very  room. 

After  Bishop  Pinkham's  consecration,  with  Bishop 
Thorold  I  visited  Alaska,  where  I  learned  much  of 
the  condition  of  the  Indians  of  that  country.  Thank 
God  that  the  Church  has  now  missionaries  on  the 
Yukon  River,  whose  missions,  although  hundreds  of 
miles  away,  are  in  touch  with  the  missionaries  of 
Bishop  Bompas,  one  of  the  heroes  of  the  century,  — 
a  bishop  who  did  not  attend  the  Lambeth  conference 
because  he  could  not  go  and  return  the  same  year. 
He  was  consecrated  Bishop  of  Athabasca  in  1874, 
and  has  lived  more  than  twenty  years  amid  the  soli- 
tudes of  the  Arctic  Circle.  He  has  the  promise  of  the 
prophet, ''  They  that  be  wise  shall  shine  as  the  bright- 
ness of  the  firmament ;  and  they  that  turn  many  to 
righteousness  as  the  stars  for  ever  and  ever." 

In  1887,  at  a  meeting  of  the  Board  of  Missions,  I 
plead  for  a  missionary  jurisdiction  and  a  bishop  for 
Alaska.  I  spoke  of  the  work  which  had  been  done 
by  Mr.  Duncan,  and  expressed  my  feeling  that  these 
Indians  who  had  been  led  to  embrace  civilization 
ought  to  be  under  the  care  of  the  Church.  For  my 
tribute  to  Mr.  Duncan  I  was  severely  condemned,  a 
circumstance  which  called  forth  the  following  letter : 

Fabibault,  Minkbsota, 
November  26th,  1887. 

My  dear  Brother :  I  thank  you  for  your  letter.  I 
have  not  been  in  the  habit  of  answering  attacks  on 
myself,  and  t  am  not  responsible  for  the  reports  of 
newspapers.     The  one  thought  of  my  heart  in  asking 

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XIV.  OF  A  LONG  EPISCOPATE  167 

for  a  missionary  jurisdiction  for  Alaska  was  this: 
Several  hundred  Christian  Indians  who  were  baptized 
in  the  Church  have  removed  to  Alaska  by  the  con- 
sent of  the  President  of  the  United  States.  They  are 
souls  committed  to  our  care.  We  had  no  missionary 
jurisdiction  in  Alaska.  Among  other  reasons  for 
establishing  such  a  jurisdiction  I  spoke  of  Mr.  Dun- 
can's work  among  most  degraded  savages  whom  he 
had  won  to  civilization,  his  establishment  of  a  codper- 
ative  store,  a  canning  factory,  a  saw-miU,  etc.,  and 
the  fact  that  the  people  had  become  one  of  the  most 
moral  and  religious  communities  on  the  Pacific  coast. 

My  authority  for  this  is  the  testimony  of  Bishop 
Hill  in  the  reports  of  his  visits,  the  Earl  of  Dufferin, 
the  publications  of  the  Church  Missionary  Society, 
Archdeacon  Kirkby,  and  the  testimony  of  Canadian 
and  English  bishops  and  missionaries.  I  supposed  it 
was  an  unquestioned  fact.  I  said  not  a  word  about 
any  conflict  between  the  Bishop  and  Mr.  Duncan  or 
the  authorities  of  the  Church  Missionary  Society.  I 
did  say  that  "there  are  two  kingdoms  in  the  world, — 
the  kingdom  of  Satan  and  the  kingdom  of  our  King ; 
that  whether  at  White  Earth,  Dakota,  China,  or  on 
the  Pacific,  the  masterpiece  of  Satan  is  to  foment 
strife  among  Christians.  At  wTiatever  door  the  sin 
lies,  the  fact  is  the  same." 

I  said  that  I  hoped,  if  we  were  wise,  we  might  not 
only  save  this  mission,  but  be  able  to  use  these  Chris- 
tian Indians  as  a  leaven  to  leaven  the  heathenism  of 
other  Indians  of  that  coast.  I  did  not  think  it  nec- 
essary to  speak  of  any  peculiar  views  which  Mr.  Dun- 
can might  hold.     The  only  question  before  my  mind 

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158  LIGHTS  AND  SHADOWS  chap. 

was  this.  Here  are  hundreds  of  baptized  souls  who 
are  Christians  and  members  of  the  Church.  When 
Mr.  Duncan  goes  to  his  rest,  are  these  Indians  to  find 
a  home  in  an  historical  Church,  or  are  they  to  be  left 
a  prey  to  every  form  of  error  ? 

I  do  not  know  Mr.  Duncan  personally.  His  life 
shows  a  passionate  devotion  to  these  red  men.  I 
have  hoped  that  the  love  of  Christ  which  solves  all 
differences  might  be  able  to  disentangle  the  difficul- 
ties which  surround  this  mission. 

Perhaps  you  are  not  aware  that  the  ruling  of  the 
Dominion  Government  in  British  Columbia,  as  to. 
the  Indians'  possessory  right  to  the  soil,  has  not  been 
as  generous  to  the  Indians  as  that  of  the  British  Gk)v- 
ernment  in  Canada.  The  law  of  nations  recognizes 
that  the  Indians  have  this  possessory  right,  not  a 
right  in  fee  simple,  but  a  right  of  occupancy  which 
can  only  be  extinguished  by  treaty  or  agreement.  In 
the  case  of  the  Methakatla  Indians,  the  failure  to 
recognize  this  right  would  imperil  their  material  in- 
terests, and  allow  them  to  be  corrupted  by  the  settle- 
ment of  bad  white  men. 

Mistakes  may  have  been  made,  but  my  heart  goes 
out  in  tender  syjnpathy  to  any  man  who  in  this  age 
of  worldliness  gives*  up  all  worldly  hopes  to  tell  of 
God's  love  to  the  poor  souls  going  down  to  death, 
who  have  never  heard  of  a  Saviour. 

All  that  I  want  the  Church  to  do  is,  in  the  spirit  and 
love  of  Christ,  to  try  to  save  our  red  Christian  brothers. 
Your  friend  and  brother, 

H.  B.  Whipple, 
Bishop  of  Minnesota. 

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XIV.  OF  A  LOKG  EPISCOPATE  159 

In  Canada  there  has  not  been  the  same  pressure  of 
immigration  to  contend  against,  and  therefore  it  has 
been  a  simpler  matter  to  protect  the  Indians ;  but  there 
is  a  wide  difference  in  the  mode  of  dealing  with  them. 

Colonel  Robert  N.  Scott,  Chief  of  General  Halleck's 
staff,  the  first  military  instructor  of  my  boys'  school, 
was  sent  to  receive  Alaska  from  the  Russian  authori- 
ties. At  Victoria  he  called  upon  Governor  Douglas 
just  after  an  Indian  had  been  killed  by  another. 
Governor  Douglas  sent  at  once  to  the  tribe  and 
demanded  the  murderer,  who  was  arrested,  tried,  con- 
victed, and  hanged. 

The  day  before  our  troops  were  to  take  possession 
of  Alaska,  Colonel  Scott  went  into  the  Greek  Church, 
where  he  saw  upon  the  altar  an  illuminated  copy  of 
the  gospels  in  a  beautiful  binding  studded  with 
jewels.  He  said  to  the  bishop,  "  The  country  is  to  be 
turned  over  to  us  to-morrow,  and  I  think  you  will 
be  wise  to  take  that  rare  copy  of  the  gospels  to  your 
house."  "  I  hope  that  your  people  do  not  steal  from 
God,"  was  the  answer.  "  That  Book  was  given  to 
the  mission  by  the  mother  of  the  Emperor,  and  has 
rested  upon  that  altar  for  seventy  years.  I  shall  not 
remove  it."  It  was  stolen  the  next  day.  Our  Indian 
territory  knew  no  law. 

I  have  often  had  proofs  of  fraud  to  the  Indians, 
which  I  needed,  furnished  me  by  men  who  have  not 
had  the  slightest  interest  in  Indians  but  have  been 
influenced  by  their  admiration  of  pluck.  I  once 
made  a  charge  that  a  certain  pay-roll  contained  the 
names  of  dead  Indians.  A  Roman  Catholic  paid  one 
hundred  dollars  to  secure  a  copy  of  this  pay-roll 

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160  LIGHTS  AND  SHADOWS  chap. 

which  he  gave  to  me,  saying,  "  Bishop,  it  is  a  good 
thing  to  have  the  proof  in  your  pocket."  I  never 
made  an  accusation  against  an  Indian  agent  till  after 
frankly  telling  him  that  it  was  my  intention  to  bring 
charges  against  him. 

I  was  one  day  asked  by  a  prominent  statesman, 
"How  much  success  do  you  expect  in  this  Indian 
fight?'' 

"  As  much,"  I  answered,  "  as  the  man  who  preached 
forty  years  and  never  gained  a  convert ;  but  he  saved 
himself  and  family  in  the  ark." 

Another  said,  "Bishop,  don't  you  know  that  every- 
body is  against  you  ?  " 

"  Yes,"  I  replied,  "  but  Gk)d  is  on  my  side,  and  that 
makes  a  majority." 

An  account  of  one  of  my  Indian  confirmations  was 
headed  in  large  type:  "AWFUL  SACRILEGE  — 
HOLIEST  RITES  OF  THE  CHURCH  GIVEN 
TO  RED-HANDED  MURDERERS." 

Many  bitter  and  untrue  things  were  said  of  me  in 
this  article.  A  few  days  later  I  met  its  author, 
whose  attention  at  the  moment  was  absorbed  in 
watching  the  opposite  sidewalk.  I  stopped  him  and 
said:  "My  dear  fellow,  I  am  a  public  man,  and  I 
know  that  I  am  a  legitimate  subject  for  criticism. 
No  one  will  read  comments  on  my  course  with  more 
interest  than  I  shall.  But  there  is  one  thing  that  a 
public  man  cannot  stand!" 

"  And  what  is  that  ?  "  came  the  question. 

''Lying!'' 

My  frankness  evidently  won  his  heart,  for  he  never 
again  alluded  to  me  unless  in  commendation. 

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XIV.  OF  A  LONG  EPISCOPATE  161 

In  the  year  1860  I  was  taking  a  wagonful  of  Indian 
children  —  twenty  or  more  —  to  Faribault,  where  we 
had  opened  Andrews  Hall,  our  Indian  school,  and  I 
overheard  a  border  man  say  to  another : "  I  wonder  if  the 
bishop  thinks  he  is  going  to  make  Christians  of  them ! 
It  can't  be  done  any  more  than  you  can  tame  a  weasel ! " 

Owing  to  the  Sioux  war  and  the  fact  that  Fari- 
bault was  in  what  had  been  the  Sioux  country,  the 
Chippewas  asked  to  have  their  children  returned. 
Some  years  after  a  lumberman  said  to  me  :  "  Bishop, 
I  don't  take  any  stock  in  missions,  but  I  will  say 
that  I  know  one  red  man  who  is  a  Christian  if  any 
one  is !  He  is  a  Chippewa  in  my  lumber  camp,  and 
his  only  fault  is  that  he  won't  work  Sundays." 

I  visited  the  camp  and  found  the  son  of  Shadayence, 
the  Grand  Medicine-man.  After  talking  with  the  boy 
several  times  I  decided  to  educate  him  and  prepare 
him  for  Holy  Orders.  He  became  one  of  the  four 
clergymen,  who,  as  children,  were  taken  in  the  wagon 
to  Faribault,  and  of  whose  future  the  border  men  were 
sceptical.  When  old  Shadayence  saw  his  boy  in  a 
surplice  preaching  the  word  of  the  Great  Spii'it,  it  so 
touched  his  heart  that  he  became  a  Christian,  and 
his  life  was  devoted  to  Christ.  I  have  known  him  to 
walk  seventy  miles  through  the  winter  forest  to  tell 
the  heathen  among  his  people  of  the  joy  that  had 
come  to  him. 

The  following  letter  shows  the  faithfulness  of  our 
young  Christian  Indians :  — 

White  Eabth,  September  21flt,  1880. 
My  dear  Bishop  and  Friend:   In  my  love  and  desire  to 
talk  to  you  I  write  you  these  lines     You  have  always  said 


M 


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162  LIGHTS  AND  SHADOWS  chap. 

that  you  loved  us  and  were  proud  of  our  progress,  and  would 
at  all  times  be  glad  to  hear  from  me.  I  think  very  strongly 
that  the  young  men's  praying  band  have  listened  to  your  good 
advice  to  them.  They  feel  proud  of  your  words,  and  take 
great  delight  in  them. 

In  the  evening  visitations  I  do  not  go  about  with  them.  In 
the  daytime  I  go  and  see  the  sick.  They  are  glad  to  hear  me 
talk  of  the  Great  Spirit.  I  think  He  is  with  the  young  men  in 
their  work,  and  in  His  love  and  pity  directs  them.  I  will  tell 
you  what  they  want  to  do,  and  I  am  not  going  to  say  nay  to 
them.  They  want  to  pay  a  visit  to  our  neighbors,  the  Pilla- 
gers at  Leech  Lake,  to  tell  those  who  have  not  taken  the  faith 
of  the  Great  Spirit.  I  think  our  friend,  Charles  Wright,  will 
be  glad  to  see  them  over  there.  I  think  that  this  work  is  a 
great  help  to  the  missionaries  here  at  White  Earth,  and  so  I 
am  glad  that  they  want  to  go  over  and  help  the  missionary 
who  is  the  same  blood  as  themselves.  I  stay  and  take  care  of 
the  work  here  and  will  do  their  work  also  while  they  are  away. 

That  is  all  I  have  to  say  as  to  what  we  have  done  and  are 
going  to  do.  I  write  also  that  you  may  let  your  friends,  the 
learned  ones  whom  you  are  going  to  meet,  know  what  we  are 
doing,  and  you  may  be  so  good  as  to  mention  us  to  them. 

You  may  be  sure  that  the  young  men  and  myself  will  bear 
in  mind  the  work  we  have  laid  out  for  ourselves.  I  can  do 
much  if  the  Great  Spirit  will  help  me,  and  I  know  He  will. 

This  is  all  I  have  to  tell  you,  dear  friend  and  Bishop  whom 
I  love  so  much. 

I  that  am  called 

Shadayence. 

There  is  an  interesting  story  connected  with  the 
Rev.  Sherman  Coolidge  of  the  Shoshone  Agency. 

In  one  of  the  periodical  battles  which  we  had 
with  the  Indians  a  boy  was  picked  up  on  the  battle- 
field, whose  father  had  been  killed,  while  the  mother 
had  fled  with  other  Indians. 

Captain  Coolidge,  who  was  a  warm-hearted  Chris- 
tian, took  the  boy  to  the  fort  and  cared  for  him,  and 

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XIV.  OF  A  LONG  EPISCOPATE  163 

Mrs.  Coolidge  had  him  baptized  Sherman  Coolidge. 
A  few  years  later  Mrs.  Coolidge  wrote  to  me  for 
advice  as  to  his  future.  I  decided  to  educate  the 
boy,  and  through  the  kindness  of  railroad  and  steam- 
boat officials,  secured  him  a  free  passage  to  St.  Paul. 
I  placed  him  in  my  boys'  school,  and  he  proved  a 
diligent  student  and  made  an  excellent  record  for 
himself.  One  day  he  came  to  me  and  said,  "  Bishop, 
I  suppose  I  am  the  only  Arapahoe  who  has  become 
a  Christian,  and  I  should  like  to  become  a  missionary 
to  my  people."  He  entered  our  Divinity  School,  and 
by  his  devotion  and  piety  won  the  esteem  of  the 
professors.  In  the  vacation  of  his  last  year  at  Sea- 
bury  I  received  a  letter  from  one  of  our  white  mis- 
sions, asking  me  to  send  a  divinity  student  as  a  lay 
reader.  The  only  student  left  in  Faribault  was 
Sherman  Coolidge,  whom  I  sent  for  one  Sunday; 
but  the  people  at  the  mission  were  so  impressed  by 
him  that  they  begged  that  he  might  remain  with 
them  through  the  vacation,  which  he  did,  and  at  the 
close  he  presented  me  a  class  for  confirmation. 

After  his  ordination  to  the  diaconate,  the  mission 
again  requested  me  to  send  him  as  their  pastor,  but 
I  was  obliged  to  refuse  as  he  was  going  to  his  own 
people. 

Upon  his  arrival  at  the  Agency  an  Indian  woman, 
led  by  a  mother's  instinct,  ran  toward  him  crying, 
"You  are  my  son  ! "  And  so  it  proved.  He  after- 
ward had  the  privilege  of  leading  the  heathen  mother 
to  the  Saviour. 

After  two  years'  service  as  a  missionary  he  took  a 
special  course  at  Hobart  College,  through  the  kind- 
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164  LIGHTS  AND  SHADOWS  chap.  xiv. 

ness  of  President  Eliphalet  Potter,  and  after  his 
ordination  as  priest  returned  to  be  the  shepherd  of 
his  people  in  Wyoming,  where  he  is  laboring  with 
success. 

An  aged  relation  of  Sherman  Coolidge,  Washakee, 
the  head  chief  of  his  tribe,  many  years  ago  per- 
formed an  act  of  great  kindness  to  our  soldiers  by 
furnishing  them  ponies,  for  which  he  received  no 
compensation.  The  colonel  of  the  post  wrote  to 
Greneral  Grant  asking  him  if  he  would  send  a  letter 
of  thanks  to  the  old  chief.  With  his  usual  kindness, 
General  Grant  purchased  a  bridle  and  saddle  with 
embroidered  cloth  and  trappings  and  sent  them  to 
the  chief.  When  the  colonel  received  them  he  sent 
for  Washakee,  called  out  the  soldiers,  with  the  band 
playing  "Hail  to  the  Chief!"  and  presented  the 
gift  with  the  words,  "  Your  great  Father  has  heard 
of  your  kindness  to  his  soldiers  and  has  sent  you 
this  saddle  and  bridle  as  a  present." 

The  chief  remained  silent.  "  Have  you  no  thanks 
for  the  great  Father,  Washakee  ?"  asked  the  colonel. 
"  When  white  men  receive  gifts,  they  return  thanks." 

Straightening  himself  up  to  his  full  height  the 
chief  answered:  "When  the  white  man  receives  a 
gift,  he  receives  it  in  his  head.  The  head  has  a 
tongue  and  can  speak.  When  Washakee  receives 
a  gift,  he  receives  it  in  his  heart ;  and  the  heart  has 
no  tongue." 


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CHAPTER  XV 

August  29, 1861, 1  consecrated  St.  John's  Church, 
White  Bear  Lake,  where  I  met  the  Rev.  Mr.  Mc- 
Donald, who  was  on  his  way  to  Manitoba  as  a  mis- 
sionary to  the  Indians.  Six  years  later  I  heard  of 
his  work  from  Bishop  Machray  (the  successor  of 
Bishop  Anderson),  who  paid  me  a  visit.  Mr.  Mc- 
Donald's mission  was  at  the  head  waters  of  the 
Yukon  River,  where  for  nine  months  of  the  year  he 
travelled  on  snowshoes,  and  for  three  months  in  a 
birch-bark  canoe.  He  received  a  mail  but  once  a 
year.  By  leaving  Fort  Garry,  now  Winnipeg,  early 
in  the  spring,  his  first  station  was  reached  in  October. 

A  few  years  after  this  Mr.  McDonald  visited  me 
on  his  way  to  England, 'where  he  was  to  print  the 
gospel  for  seven  hundred  Indians  whom  he  had 
baptized. 

I  mention  these  facts  because  they  brought  light 
to  me  in  the  days  when  I  was  walking  on  my  heart. 
At  a  time  when  greatly  perplexed  I  visited  the 
mission  to  the  Mohawks,  under  the  charge  of  that 
venerable  missionary  and  man  of  God,  the  Rev.  Mr. 
Nelles,  of  Brantford,  Canada. 

The  society  for  the  Propagation  of  the  Gospel  in 
Foreign  Parts  began  a  mission  among  the  Mohawks 
in  colonial  days.  Sir  William  Johnson  had  been 
made  a  sachem  of  the  tribe  and  had  married  a  sister 

166 

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166  LIGHTS  AND  SHADOWS  chap. 

of  their  chief,  Joseph  Brant.  His  dealings  with  the 
Indians,  for  whom  he  had  a  deep  love,  were  marked 
by  strict  justice,  and  he  was  at  all  times  their  friend 
and  counsellor.  It  attached  the  Mohawks,  with 
whom  he  lived,  to  the  English,  and  in  the  war  of  the 
Revolution  they  took  the  side  of  the  Crown.  After 
peace  was  declared  they  were  removed  to  Canada 
and  were  lost  sight  of  by  the  Missionary  Society. 
Their  chief,  when  at  home,  oflSciated  for  them  as 
lay  reader  for  twenty  years.  Queen  Anne  gave  the 
Mohawks  a  very  beautiful  communion  service,  which 
I  believe  is  now  in  possession  of  St.  Peter's  Church, 
Albany. 

In  my  labors  for  the  Indians  I  have  had  the 
sympathy  of  the  oflScers  of  the  army,  and  none  know 
better  than  they  the  shameless  violations  of  treaties 
and  the  dishonesty  which  have  led  to  wars.  A  friend 
said  to  General  Crook,  "  It  is  a  hard  thing  to  have 
to  fight  Indians,  —  wars  which  bring  no  honors  and 
are  beset  with  hardships." 

"  Yes,"  the  general  replied,  "  but  the  hardest  thing 
about  it  is  to  be  obliged  to  fight  men  when  you  know 
that  they  have  right  on  their  side." 

When  peace  was  made  with  the  Nez  Percys,  Gen- 
eral Miles  promised  Chief  Joseph  that  he  should  be 
taken  to  his  old  home.  The  Government  sent  him 
prisoner  to  Fort  Leavenworth ;  but  until  his  promise 
was  fulfilled  General  Miles  did  not  cease  his  efforts 
on  his  behalf.  To  General  Sanborn  and  Judge 
Mandreau  I  owe  a  debt  of  gratitude  for  their  interest 
in  the  welfare  of  the  Indians. 

In  the  report  of  the  Indian  Commission  sent  to 

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XV.  OF  A  LONG  EPISCOPATE  167 

investigate  the  atrocities  committed  by  Colonel  Chiv- 
ington  upon  the  Cheyennes,  General  Sherman  said:  — 

"The  scenes  which  took  place  that  day  would 
have  disgraced  any  tribe  in  the  interior  of  Africa. 
This  Indian  problem,  and  a  good  many  other  prob- 
lems, can  be  solved  by  one  sentence  in  an  old  Book, 
'  Do  unto  others  as  ye  would  have  them  do  unto  you.'  " 

There  was  little  light  on  our  Indian  affairs  until 
President  Grant  appointed  a  Christian  Commission 
and  sought  the  advice  of  Christian  men  in  the 
appomtment  of  Indian  agents. 

At  the  time  that  the  Santee  Sioux  were  encounter- 
ing such  hardships  at  Crow  Creek,  I  went  to  Washing- 
ton to  try  to  secure  their  removal  to  the  more  fertile 
region  of  Niobrara.  The  Indian  oflScials  resented  my 
interference,  and  insisted  that  the  country  occupied 
was  in  every  way  suited  for  an  Indian  reservation. 
I  found  that  General  Warren  of  the  army  had  made 
a  reconnoissance  of  that  country,  and  going  to  his 
headquarters  on  the  Potomac,  I  said,  "  General,  I 
want  to  ask  you  a  question,  and  if  your  answer  is 
what  I  think  it  will  be,  you  will  gain  the  hostility 
of  some  politicians  in  Washington."  Manly  soldier 
that  he  was,  he  replied,  "  Bishop,  I  shall  answer  any 
question  which  a  Christian  gentleman  may  ask  me, 
whatever  trouble  it  may  bring  to  myself." 
.  I  told  him  that  I  wanted  to  know  the  character  of 
the  country  at  Crow  Creek,  with  a  view  to  the  re- 
moval of  the  Santee  Sioux.  He  answered,  "  If  you 
will  put  your  question  in  writing.  Bishop,  I  will 
answer  it  fully  in  writing." 

This  was  done,  and  I  believe  that  it  was  the  means 

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168  LIGHTS  AND  SHADOWS  chap. 

of  procuring  a  better  home  for  these  Indians,  but  it 
brought  much  hostility  upon  himself. 

Captain  Wetherspoon  of  the  United  States  Army, 
who  had  charge  of  the  Apache  prisoners  at  Camp 
Mount  Vernon,  Alabama,  said :  — 

"  For  twenty-two  years  I  have  known  the  Indians, 
sometimes  with  their  faces  painted,  sometimes  in 
fights,  and  sometimes  as  prisoners.  When  I  have 
not  been  chasing  them,  they  have  been  chasing  me. 
But  after  years  of  service  among  them,  I  do  not 
hesitate  to  say  that  I  have  never  known  an  Indian, 
not  debauched  by  rum,  to  tell  an  untruth  even  when 
it  would  redound  to  his  benefit.  In  cases  where  Ind- 
ians under  my  charge  have  been  accused  of  drunken- 
ness or  crime,  and  have  told  me  that  they  were  not 
guilty,  I  have  found  it  unnecessary  to  look  for  evi- 
dence. And  if  they  have  acknowledged  guilt,  they 
have  always  taken  their  punishment  quietly.  In 
twenty-two  years,  outside  of  the  debauched  cases,  I 
have  not  known  a  thief  among  them.  They  are 
usually  kind  to  their  families ;  they  do  not  overwork 
their  women,  and  they  are  good  to  their  children." 

Captain  R.  H.  Pratt,  of  the  United  States  Army, 
who  has  charge  of  the  Industrial  School  at  Carlisle, 
and  who  has  as  intimate  a  knowledge  of  Indian 
character  as  any  man  in  our  country,  and  has  done 
so  much  educationally  for  the  Indians,  bears  the 
same  testimony.  In  every  speech  that  he  makes 
upon  the  subject  he  emphasizes  the  truth,  that  an 
Indian  is  like  a  white  man,  and  that  industry,  re- 
ward of  labor,  protection  of  law,  and  Christian  homes 
will  do  for  the  one  what  it  has  done  for  the  other. 

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XV.  OF  A  LONG  EPISCOPATE  169 

Generals  Worth,  Harney,  Terry,  and  many  others 
bear  the  same  testimony. 

Indians  are  keen  judges  of  character.  A  lawyer, 
who  was  reputed  to  be  not  over-scrupulous  in  his 
dealings,  was  employed  by  an  Indian  to  draw  up 
some  papers.  On  paying  his  fee  the  Indian  asked 
for  a  receipt  and  was  told  that  a  receipt  would  not 
be  necessary.  The  Indian  insisted  upon  having  one, 
and  when  questioned  as  to  his  anxiety  about  the 
matter,  replied,  "  Since  becoming  a  Christian  I  have 
been  very  careful  in  all  my  dealings  that  I  may  be 
ready  for  the  judgment ;  and  when  that  day  comes, 
I  don't  want  to  take  time  to  go  to  the  bad  place  to 
get  my  receipt  from  you.'' 

Indians  have  a  reverence  for  law,  and  do  not 
avenge  punishments  which  have  been  administered 
by  due  process  of  law.  But  where  white  men  resort 
to  lynch  law,  they  will  avenge  the  act.  I  know  of  a 
chief  who  killed  a  man,  and,  knowing  that  by  Indian 
law  he  ought  to  die,  he  went  into  the  presence  of  the 
dead  man's  friends,  and  folding  his  arms  sat  down 
by  the  grave  to  meet  his  doom. 

At  one  of  our  frontier  villages  two  Indians,  de- 
moralized by  drink,  were  arrested  for  having  mur- 
dered a  white  girl.  As  the  girl  was  missing,  and  the 
Indians  were  known  to  have  been  in  the  neighbor- 
hood, the  presumptive  evidence  was  of  guilt.  One 
evening  the  Rev.  Mr.  Gilfillan,  who  at  that  time  was 
rector  of  St.  Paul's  Church,  Brainard,  was  sitting  by 
his  window  when  he  heard  the  hoarse  cry  of  angry 
voices  and  the  hurried  tramp  of  feet.  He  rushed  out 
and  met  a  mob  dragging  the  two  Indian  prisoners 

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170  LIGHTS  AND  SHADOWS  chap. 

by  ropes  around  their  necks  to  execution.  Mr.  Gil- 
fillan  mounted  a  box  which  was  standing  near  and 
cried  to  the  mob  to  stop,  saying :  "  I  cannot  prevent 
you  from  hanging  these  men;  I  would  if  I  could. 
But  you  shall  not  hang  them  until  I  have  told  them 
of  that  Saviour  who  pardoned  the  thief  on  the  cross." 

He  was  interrupted  by  a  cry,  "  That  is  fair ! "  The 
Indians  understood  a  little  English,  and  all  listened 
while  brave  Gilfillan  in  his  touching  way  pointed  the 
poor  souls  to  the  Lamb  of  God,  who  taketh  away  the 
sins  of  the  world. 

He  then  said  to  the  mob,  ^^  I  am  going  to  ask  the 
greatest  thing  that  can  be  asked  of  God,  —  that  for 
the  sake  of  the  Blessed  Saviour  these  poor  souls  may 
be  washed  white  in  His  blood,  and  that  they  may 
find  mercy." 

The  mob  remained  silent  while  he  prayed.  And 
then  they  hanged  the  men. 

The  next  Sunday  Mr.  GilfiUan's  church  was 
crowded.  Fearlessly  he  told  them  of  the  crime 
which  had  been  committed  in  executing  these  men. 
At  that  time  Brainard  had  a  large,  rough  population, 
and  the  feeling  against  Indians  was  most  bitter. 
But  the  roughest  men  respect  com'age,  and  my  dear 
brother  was  never  more  admired  than  after  this  occa- 
sion. 

Mr.  Gilfillan  was  standing  one  day  on  the  bank  of 
the  river,  when  a  man  approached  him  and  said: 
"  Parson,  I  hear  that  you  are  a  good  swimmer.  How 
far  can  you  swim?"  With  characteristic  modesty 
Mr.  Gilfillan  replied,  "I  do  not  know  how  far;  I 
have  never  tried;  but  I  have  an  appointment  to- 
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XV.  OF  A  LONG  EPISCOPATE  171 

night  at  Crow  Wing,  and  if  you  will  carry  my 
clothes  in  a  canoe  and  be  at  the  service,  I  will  swim 
to  Crow  Wmg." 

This  was  a  distance  of  twelve  miles,  but  he  accom* 
plished  it  with  apparently  no  fatigue,  much  to  the 
admiration  of  the  men  and  boys  of  Brainard,  and  I 
have  no  doubt  that  his  reputation  as  a  preacher  in- 
creased from  that  time. 

I  made  the  acquaintance  of  Mr.  Gilfillan  shortly 
after  going  to  Faribault  to  reside.  He  was  at  that 
time  the  confidential  agent  of  his  uncle,  Dr.  McCutch- 
eon,  who  was  a  man  of  wealth  and  of  extended  busi- 
ness relations  throughout  the  Northwest. 

Mr.  Gilfillan  possessed  a  thoughtful,  scholarly  mind, 
and  a  large  grasp  of  afi^airs.  He  became  deeply  in- 
terested in  religion  and  decided  to  study  for  Holy 
Orders.  In  order  to  entirely  disconnect  himself  from 
business,  he  decided  to  enter  the  General  Theological 
Seminary  in  New  York.  After  he  was  graduated  he 
visited  the  Holy  Land,  and  upon  his  return  he  was 
ordained  by  me  deacon  and  priest. 

Much  of  the  success  of  our  Chippewa  Mission  is 
due  to  his  love  and  devotion  to  the  Indians.  When 
I  think  of  the  record  of  his  pure,  unselfish  life,  I  say 
with  St.  Paul,  ''  I  have  no  one  like  minded." 

Most  of  the  degradation  which  has  debased  the 
Indians  has  come,  as  I  have  said,  from  fire-water, 
the  horrible  effects  of  which  have  been  increased  by 
poisonous  adulteration  which  makes  it  worthy  of  the 
Indian  name,  ^^ devil's  spittle"  or  "hell  broth."  I 
was  present  when  some  officers  of  the  army  found  a 
barrel   of  whiskey  containing   not   only  poisonous 

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172  LIGHTS  AND  SHADOWS  chaf. 

drugs,  but  huge  pieces  of  tobacco  and  leather. 
There  would  be  no  difficulty  in  preventing  the  sale 
of  whiskey  to  the  Indians  if  the  law  were  rigidly 
enforced  and  the  offender  imprisoned.  But  the  fine 
has  usually  been  but  a  moiety  of  his  ill-gotten  gains. 
The  officers  of  the  law  receive  mileage,  the  court  is 
in  a  distant  city,  each  witness  adds  to  the  emoluments 
of  service,  and  it  is  very  easy  to  see  how  these  trials 
may  be  made  a  harvest  to  officials,  and  a  drunken 
Indian  a  key  to  the  National  Treasury. 

I  have  known  many  pure,  upright  district  attorneys, 
and  marshals  above  the  possibility  of  reproach.  No 
purer  judge  ever  graced  the  United  States  Bench 
than  Judge  R.  B.  Nelson.  The  secret  of  the  evil  lies 
in  the  fact  that  the  shameless  administration  of  Ind- 
ian affairs  in  the  past,  the  lack  of  a  proper  moral 
sentiment,  and  the  hatred  of  these  red  Naboths, 
made  it  almost  impossible  to  secure  justice. 

I  have  spoken  of  the  Indians'  reverence  for  law. 
After  the  Sioux  had  been  driven  out  of  Minnesota, 
it  was  a  grave  question  as  to  how  this  extended  fron- 
tier could  be  protected.  General  Sibley  placed  a 
camp  of  friendly  Indians  every  twenty  miles  on  the 
frontier,  with  orders  to  kill  any  hostUe  Indian  who 
came  into  the  state  to  commit  murder.  Only  one 
such  party  escaped  the  watchful  vigilance  of  these 
scouts,  and  they  were  the  murderers  of  the  Jewett 
family  near  Mankato.  They  were  pursued;  two 
were  killed  and  two  were  hanged.  One  of  those 
who  escaped  ran  into  a  camp  of  scouts,  where  he 
found  his  uncle  in  command.  "  My  uncle,"  he  said, 
"you  will  save  my  life  I " 

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XT.  OF  A  LONG  EPISCOPATE  178 

Pointing  to  his  uniform  the  uncle  answered :  "  I  am 
not  your  uncle  now ;  I  am  a  soldier.  My  orders  are 
to  kill  any  Indian  who  has  white  man's  blood  on  his 
hands.  Your  hands  are  red  with  blood.  Tou  must 
die!"  He  lifted  his  gun  and  shot  him.  It  was  a 
fidelity  to  duty  worthy  of  a  Roman. 

Indians  are  not  traitors.  They  feel  a  loyalty  to 
their  race  which  causes  them  to  cling  to  any  one  who 
holds  out  a  pitying,  helping  hand.  They  are  far 
from  wanting  to  keep  up  the  sad  record  of  war  and 
bloodshed,  and  I  know  that  many  an  Indian  heart 
responds  to  the  beautiful  words  of  the  true  poetess, 
Edna  Dean  Proctor :  — 

^^The  same  earth  spreads  for  us  and  you 
And  death  for  both  is  one ; 
Why  should  we  not  be  brothers  true 
Before  our  day  is  dgne  ? 

"  You  are  many  and  great  and  strong ; 

We  only  a  remnant  weak. 
Our  heralds  call  at  sunset  still, 
Yet  ah !  how  few  on  plain  or  hill 

The  evening  councils  seek  I 

^^  And  words  are  dead  and  lips  are  dumb 

Our  hopeless  words  to  speak, 
For  the  fires  grow  cold  and  the  dances  fail. 

And  the  songs  in  their  echoes  die. 
And  what  have  we  left  but  the  graves  beneath 

And  above  the  waiting  sky  ?  '^ 

The  question  of  a  money-earning  industry  for  our 
poor  Indian  women  had  at  one  time  become  a  serious 
one.      They  are  most  skilful  with  their  needles,  and 

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LIGHTS  AND  SHADOWS 


CHAP. 


even  in  their  wild  state  use  much  taste  in  the  blend- 
ing of  colors.  Their  native  handiwork,  —  baskets, 
bead-work,  mats,  etc.,  —  had  found  a  very  small  sale, 
and  it  was  when  we  were  at  our  wits'  ends  to  know, 
after  several  futile  attempts,  what  to  try  next,  that  I 


Dkaconsss  Suyl  Ca&tba 

invited  our  beloved  deaconess,  Miss  Sibyl  Carter,  to 
visit  the  White  Earth  reservation. 

She  was  deeply  interested  in  the  Indians,  and 
shared  our  feeling  that  something  must  be  found  to 
secure  the  women  a  means  of  livelihood.  They  were 
crying  for  work. 

After  this  Miss  Carter  went  to  Japan,  and  while 


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XV.  OF  A  LONG  EPISCOPATE  176 

visiting  some  lace-schools  there  the  thought  came 
to  her:  ^^This  solves  the  question  of  work  for  my 
Indian  sisters.     They  shall  be  lace-makers." 

Familiar  herself  with  the  art,  she  returned  to 
America  and  again  made  a  journey  to  White  Earth, 
where  she  gathered  a  dozen  or  more  of  the  women 
about  her  and  gave  them  their  first  lessons  in  lace- 
making.  She  was  delighted  by  what  was  accomplished 
in  a  few  weeks.  To  use  her  own  words, "  I  was  amply 
repaid  by  taking  back  to  the  East  twelve  bits  of  pretty 
lace,  thus  proving  two  things,  first,  they  could  learn  ; 
second,  they  wanted  to  work  for  their  living." 

With  characteristic  energy  and  sympathy,  Miss 
Carter  agitated  the  question  among  other  faithful 
Churchwomen,  funds  were  secured  to  support  a 
certain  number  of  teachers,  and  Miss  Carter  went 
to  White  Earth  and  began  work  in  earnest. 

That  the  venture  has  been  a  success  may  be  known 
from  the  fact  that  the  beautiful  laces  are  finding 
their  way  all  over  the  country.  The  industry  has 
grown  until  now  there  are  eight  lace-schools,  which 
are  at  White  Earth,  Leech  Lake,  Red  Lake,  Birch 
Coulee,  Oklahoma,  Oneida,  Wisconsin,  Onondaga  and 
one  will  soon  be  started  in  Greenwood,  South  Dakota. 
The  school  at  the  Birch  Coulee  Mission,  of  which 
Good  Thunder  is  patriarch,  is  under  the  charge  of  my 
cousin,  Miss  Mary  Whipple,  and  my  niece.  Miss  Salis- 
bury. The  teachers  of  these  schools  are  true  mission- 
aries, caring  for  the  souls  and  bodies  of  the  needy. 

This  work  has  been  beset  with  many  difficulties 
which  Miss  Carter  has  overcome  by  bravery,  love, 
patience,  and  hopefulness. 

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CHAPTER  XVI 

At  the  first  service  which  I  held  in  Faribault,  I 
saw,  sitting  on  the  chancel  steps,  a  bright-eyed  Sioux 
boy  of  ten  years  of  age,  with  painted  face,  a  blanket, 
and  a  feather  in  his  hair.  He  listened  attentively 
and  seemed  much  touched  by  the  music,  and  after- 
ward was  always  present  at  the  services.  I  became 
so  deeply  interested  in  the  boy  that  I  educated  him 
and  baptized  him  George  Whipple  St.  Clair.  As  he 
showed  more  and  more  that  the  Saviour's  love  had 
fallen  upon  him,  I  put  him  in  our  Divinity  School, 
and  he  became  a  candidate  for  Holy  Orders. 

He  was  the  first  Sioux  whom  I  ordained  to  the 
sacred  ministry.  After  some  years  of  faithful  labor 
among  his  people  he  went  to  his  rest.  The  day  of  his 
burial,  four  of  our  Chippewa  deacons,  who  were  in 
Faribault,  asked  to  be  his  pall-bearers.  It  moved 
me  deeply,  for  I  knew  that  the  father  of  two  of 
these  men,  the  Rev.  George  and  the  Rev.  Fred  Smith, 
was  killed  by  the  Sioux,  in  a  battle  in  which  the 
father  of  the  Rev.  George  St.  Clair  had  also  been 
engaged,  —  an  illustration  of  the  truth  of  our  motto, 
"  Pax  per  sanguinem  cruds.'' 

His  only  son,  Henry  Whipple  St.  Clair,  I  have 
recently  ordained  to  the  diaconate.  The  ordination 
service  took  place  in  the  pretty  stone  church  at  the 
Birch  Coulee  Mission,  which  the  Indian  womeuj  long 

176 

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THE   Rev.    HENRY   WHIPPLE   ST.    CLAIR 


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CHAP.  XVI.  A  LONG  EPISCOPATE  177 

before  sunrise^  had  made  beautiful  by  the  flowers 
of  the  prairie,  which  have  no  rival.  A  more  blessed 
service  never  gladdened  a  bishop's  heart,  for  as  I 
cradled  this  dear  son  in  my  arms  at  holy  baptism 
so  I  have  carried  him  in  my  heart  all  these  years. 
I  confirmed  him ;  then  he  was  catechist  at  this  mis- 
sion, and  he  is  now  in  the  Seabury  Divinity  School, 
like  his  father,  he  counts  it  joy  to  tell  men  of  the 
love  of  Christ,  and  is  full  of  the  desire  to  work  for 
his  people,  who  hold  him  in  deep  affection  and 
respect. 

The  strongest  opponent  to  missions  would  have 
bowed  head  and  heart  could  he  have  looked  upon  the 
dignified,  thoughtful  faces  of  that  Indian  congregation 
as  they  hung  upon  the  words  of  the  holy  office  which 
gave  them  a  shepherd  from  among  their  own  people. 

Among  the  lines  of  veterans  whom  I  first  knew  as 
wild  men  in  paint  and  feathers,  were  Wakinyan- 
was'te,  warden  of  the  mission,  and  Wahacankamaza, 
heroes  of  the  massacre  of  1862,  and  other  warriors 
who  had  laid  down  tomahawk  and  scalping  knife  to 
follow  in  the  footsteps  of  their  Master.  The  lay 
reader,  Wabasha,  is  the  son  of  Wabasha,  the  heredi- 
tary head  chief  of  the  Lower  Sioux. 

When  Te-me-za  heard  that  her  grandson,  Henry 
St.  Clair,  was  to  enter  the  ministry,  she  exclaimed 
with  tears  of  joy:  "  This  is  the  best  thing  that  has 
come  to  me ;  my  son's  boy  is  to  give  his  life  to  his 
people  and  will  lead  them  to  the  Great  Spirit.  I 
shall  die  in  peace." 

After  the  Rev.  Mr.  Peake  became  a  chaplain  in  the 
army,  Enmegahbowh  was  left  in  charge  of  the  Gull 

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178  LIGHTS  AND  SHADOWS  chap. 

Lake  Mission.  It  was  a  hundred  miles  to  the  nearest 
priest,  and  the  Holy  Communion  could  be  adminis- 
tered only  at  my  visits. 

Enmegahbowh  had  a  good  English  education  and 
was  devout  and  well-read  in  the  Scriptures  and 
Church  history.  With  the  consent  of  the  Standing 
Committee  I  gave  him  a  dispensation  in  Greek 
and  Hebrew.  He  was  a  faithful  student,  and  I  se- 
lected three  of  the  ablest  men  in  my  diocese  for  his 
examiners,  —  the  Rev.  Dr.  McMasters,  the  Rev.  Dr. 
Edward  Welles,  and  the  Rev.  Dr.  Knickerbacker. 
The  examination  lasted  a  day,  and  my  Indian  deacon 
did  not  miss  an  answer.  When  the  examiners  said, 
"  It  is  very  remarkable,"  my  heart  leaped  for  joy, 
for  I  knew  that  henceforth  my  red  children  could 
receive  regularly  the  Christian's  Bread. 

I  ordained  Enmegahbowh  to  the  priesthood  in  the 
Cathedral  at  Faribault. 

The  story  of  this  pioneer  Indian  clergyman  whose 
life  has  been  so  interwoven  with  my  own  in  the 
history  of  the  Chippewas  for  the  past  forty  years, 
is  interestingly  told  in  his  own  way,  in  a  letter 
written  to  me,  which  may  be  found  in  the  Ap- 
pendix. 

A  providence  of  Grod  may  be  traced  in  an  incident 
which  occurred  many  years  ago,  when  the  Chippewas 
were  encamped  on  Lake  St.  Croix,  where  Enmegah- 
bowh's  wife,  then  a  young  child,  was  visiting  an 
aunt.  In  the  night  the  Sioux  attacked  the  village 
and  murdered  aU  the  inhabitants  except  this  child, 
who  was  unnoticed  as  she  slept  between  her  aunt 
and  sister.     I  have   always  looked  with  reverence 

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XVI.  OF  A  LONG  EPISCOPATE  179 

upon  this  Mother  in  Israel  whose  life  had  been  spared 
to  help  and  bless  her  heathen  people. 

I  have  known  EnmegahbowH  in  sunshine  and  in 
storm,  and  he  has  always  been  to  me  a  faithful  friend 
and  brother.  He  has  been  my  companion  in  many 
of  my  journeys  in  the  wilderness,  and  while  he  is 
most  thoughtful  in  character,  he  possesses  a  vein  of 
fun  which,  I  suppose,  he  has  more  often  revealed  to 
his  bishop  than  to  any  other. 

His  letters  are  often  amusing.     In  one  he  says :  — 

All  of  your  red  children  send  you  their  lore  and  say,  "  Tell 
him  that  we  remember  and  pray  for  him,  and  that  our  prayers 
are  not  lip  prayers  —  they  are  from  the  heart"  We  unedu- 
cated red  men  do  not  know  the  seat  of  the  faculties  of  men. 
Some  wise  men  say  it  is  in  the  brain.  We  do  not  know.  We 
do  know  that  "  the  Lord  said  unto  Moses  that  Pharaoh's  heart 
was  hardened."  He  did  not  say  that  Pharaoh's  brain  was 
hardened.  Jesus  said,  "  Son,  give  me  thy  heart."  He  did  not 
say  give  me  thy  brains.  Jesus  said,  "  Let  not  your  heart  be 
troubled."  He  did  not  say  let  not  your  brain  be  troubled.  As 
I  said,  the  seat  of  the  mind  we  do  not  know.  We  do  remember 
the  advice  you  gave  us  to  pray  out  of  our  hearts.  Had  you 
told  us  to  pray  out  of  our  brains,  we  should  have  tried  to  do  it; 
but  I  think  they  would  have  been  brainless  prayers. 

The  death  of  his  son,  the  Rev.  George  Johnson, 
the  last  of  his  children,  was  a  severe  blow  to  En- 
megahbowh.  He  was  a  young  man  of  great  promise, 
and  possessed  his  father's  ability  as  a  preacher. 

The  Rev.  Charles  Wright,  the  son  of  the  head 
chief  of  the  Chippewas,  Wah-bon-a-quot,  began  his 
theological  studies  with  George  Morgan  and  Mark 
Hart,  under  the  Rev.  J.  A.  Gilfillan.  He  spent  two 
years  at  Seabury,  and  for  the  last  few  years  has  been 

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180  LIGHTS  AND  SHADOWS  chap. 

at  Leech  Lake,  where  he  has  been  doing  faithful 
work. 

I  have  always  been  pleased  by  the  loyal  obedience 
of  the  Indian  clergy.  When  I  was  about  to  establish 
a  mission  at  Leech  Lake,  I  called  my  Indian  deacons 
together,  and  said :  — 

"  I  want  to  send  one  of  you  to  Leech  Lake.  The 
one  who  goes  will  meet  many  difficulties;  and  you 
must  tell  me  frankly  if  you  shrink  from  the  respon- 
sibility." 

Fred  Smith  said :  — 

"Bishop,  when  you  ordained  me,  I  promised  "to 
obey  my  bishop,  and  by  God's  help  I  will." 

"  The  field  where  I  now  am,"  said  George  Smith, 
"seems  large  to  me  and  is  very  pleasant;  but  you 
look  over  the  whole  field,  and  if  you  say  I  am  needed 
at  Leech  Lake,  I  go." 

Samuel  Nabicum  said :  — 

"  I  was  ordained  to  preach  the  gospel,  and  the 
field  which  the  bishop,  the  head  shepherd,  thinks  is 
mine,  I  want." 

Mark  Hart's  answer  was :  — 

"I  say  as  my  brothers  have  said — that  the  mind 
of  my  bishop  is  my  mind." 

The  Kev.  Charles  Cook  was  sent  to  Seabury 
by  Bishop  Hare.  He  had  been  graduated  from 
Hobart  College.  I  have  known  few  men  with  a 
more  remarkable  power  of  language,  or  who  have 
been  more  truly  consecrated  to  Christ.  He  became 
a  missionary  to  his  own  people,  the  Yankton  Sioux. 
Upon  the  death  of  Mrs.  Whipple  he  wrote  me  the 
following  letter :  — 


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XVI.  OF  A  LONG  EPISCOPATE  ISl 

My  dear  Father  in  Chd  ;  I  am  sure  you  will  pardon  my  in- 
truding on  the  privacy  of  your  sorrow,  but  I  cannot  forget  the 
kindness  to  me,  in  my  student  life,  of  one  whom  we  de- 
lighted to  call  by  the  best  name  the  Indian  heart  knows, 
'^  Ina,"  Mother.  The  memory  has  been  an  inspiration  to  me 
through  all  my  ministry.  May  our  Father  long  spare  your  life 
to  bless  the  poor  red  men,  is  the  prayer  of  one  of  your  sons  in 
the  native  ministry. 

Ghabuss  Cook. 

Grood  Thunder  gave  me  twenty  acres  of  his  land 
for  the  mission  at  Birch  Coulee.  Over  twenty-five 
years  ago  he  left  his  tribe  at  the  Santee  Agency  and 
preempted  one  hundred  and  sixty  acres  of  land  near 
Flandreau;  but,  longing  for  his  old  home,  before  the 
outbreak  he  sold  this  land  and  bought  eighty  acres 
at  Birch  Coulee.     He  then  came  to  me  and  said :  — 

"I  cannot  live  without  a  tipi-wa-kan  (sacred 
house).     If  you  will  build  one,  I  will  give  you  land." 

I  told  him  that  I  could  not  aUow  him  to  give  me 
his  land.  Finally,  after  several  visits,  he  said  to  me 
with  great  earnestness :  — 

^^I  do  not  give  the  land  to  you.  I  give  it  to  the 
Great  Spirit." 

After  that  there  was  but  one  thing  to  do.  I  ac- 
cepted the  land,  upon  which  I  built  a  church  and  a 
mission  house  and  consecrated  a  quiet  acre  of  God 
where  sleep  the  missionary,  the  Rev.  Mr.  Hinman, 
and  many  of  his  flock. 

At  the  laying  of  the  comer-stone  of  this  church 
Good  Thunder  brought  me  a  paper  signed  by  the 
Indians,  which  read  :  — 

We  were  once  wild  men.  We  are  now  Christians.  It  was 
you  who  led  us  to  the  light.    You  have  always  been  our 

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182  LIGHTS  AND  SHADOWS  chap. 

Father.  You  are  to  lay  the  first  stone  of  a  tipi-wa-kan  to-day. 
We  ask  you,  Father,  to  name  it  after  one  we  loved  so  well, 
"  Saint  Cornelia.'' 

Upon  the  occasion  of  a  Fourth  of  July  celebration 
at  a  village  which  had  been  named  in  his  honor, 
Good  Thunder  was  asked  to  be  present  as  the  honored 
guest. 

A  white  man  who  had  no  friendship  for  Indians 
told  the  Committee  of  Arrangements  that  Good 
Thunder,  the  chief  for  whom  the  village  had  been 
named,  was  dead,  and  that  their  invitation  had  been 
sent  to  a  bad  Indian  of  the  same  name,  a  relative  of 
Little  Crow,  the  leader  in  the  Sioux  massacre.  The 
Committee  withdrew  their  invitation,  and  Good 
Thunder  came  to  see  me  burdened  with  sorrow 
because,  as  he  said,  his  ^^good  name  had  been 
stolen." 

I  drew  up  a  paper  giving  the  facts  of  the  case, 
and  General  Sibley  and  myself  signed  it.  The 
people  of  the  town  of  Good  Thunder  at  once  sent  a 
committee  to  explain  the  mistake  and  to  escort  the 
chief  and  his  wife  to  the  celebration.  They  were 
driven  in  state  to  where  a  public  dinner  was  given ; 
and  when  Good  Thunder  was  asked  to  make  a  speech, 
he  arose  with  quiet  dignity  and  said :  — 

"My  friends,  you  have  called  your  village  Good  Thunder. 
Perhaps  when  I  am  dead  some  one  will  ask  why  the  white 
men  gave  this  name.  He  will  be  told  that  it  was  named  after  a 
Christian  Sioux  who  thought  it  would  please  the  Great  Spirit 
if  he  saved  some  of  his  white  children  from  death.  I  thank 
you  for  naming  your  village  after  me.  But,  my  friends,  if 
this  village  has  no  Praying  day;  if  it  worships  in  a  saloon 
instead  of  a  church;  if  its  people  swear;  it  will  not  be  an 

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XTi.  OF  A  LONG  EPISCOPATE  188 

honor  to  have  it  bear  my  name.  I  hope  you  will  be  people 
who  love  the  Great  Spirit  and  who  lore  each  other.  Good-by. 
I  am  done." 

A  touching  proof  of  what  the  gospel  can  do  for 
heathen  wild  men  may  be  seen  in  the  spirit  of  love 
and  gentleness  which  has  taken  possession  of  the 
heart  and  life  of  this  once  savage  warrior.  Shortly 
after  the  outbreak  Good  Thunder  and  his  wife  were 
coming  to  visit  me.  They  passed  through  a  village 
where  a  colored  woman  had  just  died  leaving  a 
mixed-blood  Indian  infant.  No  one  wanted  the 
child,  and  finally  Good  Thunder  said  he  woidd  take 
it.     He  said  to  me  afterward :  — 

"You  have  told  me  that  the  Great  Spirit  loves 
little  children.  He  did  not  say  white  children.  I 
think  he  will  like  to  have  me  take  care  of  this  moth- 
erless baby.  It  makes  no  difference  if  its  body  is  of 
another  color.  Will  you  baptize  it  Charles  Whipple, 
after  your  son  ?  " 

God  has  repaid  this  loving  act,  for  no  son  could 
be  more  thoughtful  in  caring  for  his  parents  than 
Charles  Whipple  Good  Thunder. 

One  year  the  crops  at  Birch  Coulee  failed.  Upon 
my  visitation  I  saw  near  Good  Thunder's  house  some 
immense  stacks  of  hay.  I  expressed  my  surprise  to 
Charles,  who  answered :  — 

"  I  heard  of  a  white  man  ten  miles  from  here  who 
had  much  grass  on  his  meadow-land.  I  agreed  to 
cut  it  on  shares,  and  got  enough  to  more  than  last 
for  the  winter." 

The  Rev.  Lord  Charles  Harvey  paid  me  a  visit 
to  learn  about  our  Indian  missions.     He  went  with 

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184  LIGHTS  AND  SHADOWS  chap. 

me  to  White  Earth,  where  I  consecrated  the  Church 
of  St.  Columba  and  confirmed  a  large  class.  The 
Indian  women  had  prepared  a  forest  feast  for  us, 
and,  unknown  to  me,  a  pantomime  for  my  friend. 
We  were  sitting  on  the  greensward  in  front  of  a  log 
house,  when  the  chief,  Wahbonaquot,  said  to  me :  — 

"  Your  friend  comes  from  across  the  great  water ; 
would  he  like  to  know  the  history  of  my  people  ?  " 

Lord  Charles  said  he  should  be  yery  glad  to  hear 
it,  and  the  chief  began :  — 

'^  Before  the  white  man  came  the  forests  and 
prairies  were  full  of  game,  the  lakes  and  rivers  were 
full  of  fish,  and  the  wild  rice  was  everywhere  —  the 
gift  of  Manitou  to  his  red  children.  I  will  show  you 
some  of  my  people  as  they  were  before  the  white 
man  came. 

He  clapped  his  hands  and  the  door  of  the  log 
house  opened  and  a  man  and  woman  appeared,  fine 
specimens  of  the  free-born  native  American,  dressed 
in  skins  ornamented  with  colored  porcupine  quills, 
and  with  brilliant  feathers  in  their  hair. 

"These  are  my  people  before  the  white  man 
came,"  said  the  chief.  "Shall  I  show  you  what 
the  white  man  did  for  us  ?  He  told  us  that  we  had 
no  houses,  no  fire-horses,  no  fire-canoes,  no  books, 
and  that  if  we  would  give  him  our  land  he  would 
make  us  like  white  men.  He  had  a  forked  tongue. 
This  is  what  he  did  for  us." 

He  again  clapped  his  hands,  and  then  appeared  in 
the  doorway  a  wretched-looking  Indian  in  tattered 
blanket,  without  leggings,  and  by  his  side  a  miserable 
woman  in  a  ragged  gown. 

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XYi.  OF  A  LONQ  EPISCOPATE  186 

'^  Oh,  Manitou ! "  cried  the  chief,  ^^  are  these  my 
people?    How  came  it?" 

The  man  drew  a  black  bottle  from  under  his 
blanket  and  answered:  — 

"  Ish-ko-te-wabo  (fire-water),  the  gift  of  the  white 
man!" 

Tnnung  to  Lord  Charles,  the  chief  continued :  — 

''  I  would  not  have  told  you  this,  but  there  is  more 
to  tell.  Many  moons  ago  a  pale-faced  man  came  to 
see  us.  We  hated  white  men,  and  would  not  listen 
to  his  words.  Each  year  when  the  sun  was  so  high 
we  saw  this  white  man  coming  through  the  forest. 
One  day  I  called  my  people  in  council.     I  said :  — 

^^Why  does  this  pale  face  come  to  see  us?  He 
does  not  trade;  he  does  not  ask  anything  of  us; 
perhaps  the  Great  Spirit  has  sent  him.  Our  ears 
must  be  open.  We  then  listened  to  his  story;  we 
took  it  to  our  hearts.  This  is  what  it  has  done  for 
us. 

He  clapped  his  hands,  and  a  manly  young  Indian 
clergyman  in  clerical  clothes  appeared,  and  by  his 
side  a  gentle  woman  in  a  neat  gray  gown. 

"My  friends,"  said  the  chief,  "there  is  only  one 
religion  that  can  lift  a  man  from  the  mire  and  tell 
him  to  call  the  Great  Spirit,  Father j  and  that  is  the 
religion  of  Jesus  Christ." 

A  sceptical  friend  who  was  with  me  grasped  my 
hand  and  exclaimed :.  — 

"  Bishop,  all  the  arguments  which  I  have  ever  read 
in  defence  of  Christianity  are  not  equal  to  what  I 
have  seen  to-day." 

There  were  present  at  these  services  some  Otter 

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186  LIGHTS  AND  SHADOWS  chap.  xvx. 

Tail  Indians  whose  lands  had  been  sold,  leaving  them 
homeless  and  wanderers.  The  chief  of  the  band  had 
brought  us  the  children  of  one  of  these  Indians  who 
had  been  killed  by  a  white  man,  saying :  — 

"These  children  have  no  father;  will  you  pity 
them?" 

The  chiefs  of  the  White  Earth  band  offered  these 
Otter  Tails  a  township  of  land  if  they  would  live 
with  them.  I  promised  to  build  them  a  church  and 
parsonage  at  Wild  Rice  River,  and  Lord  Charles  said 
he  would  give  them  a  font  for  the  church. 

This  is  the  most  beautiful  font  in  the  diocese  ;  the 
bowl  is  of  porphyry,  supported  upon  variegated 
marble  columns,  resting  upon  a  block  of  Sienna 
marble. 

In  my  first  sermons  to  the  Indians  I  preached  as  I 
would  to  white  men ;  but  after  one  of  the  services  a 
chief  said  to  me  :  — 

"What  does  the  white  man  mean  by  slandering 
my  people  and  calling  them  sinners?  We  are  not 
sinners.  We  know  that  his  people  are  sinners.  It 
is  his  people  who  bring  fire-water  and  evil  to  my 
people  and  our  daughters.  It  is  better  that  he  talks 
to  them." 

When  this  chief  learned  of  the  goodness  of  Gk^d, 
he  sat  as  a  little  child  at  the  feet  of  Jesus.  It  re- 
minded me  of  the  saying  of  St.  Paul,  "When  the 
commandment  came,  sin  revived,  and  I  died/' 


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CHAPTER  XVn 

On  July  16,  1862,  I  laid  the  corner-stone  of  the 
Bishop's  Church  at  Faribault.  At  the  suggestion  of 
my  beloved  brother,  the  Rt.  Rev.  A.  C.  Coxe,  I 
named  it  ^^The  Cathedral  Church  of  Our  Merciful 
Saviour."  It  was  my  hope  that  we  might  build  up 
schools  around  the  Cathedral,  making  it  a  common 
centre.  I  felt  that  our  first  building  should  be  a  House 
of  Prayer  in  honor  of  the  Triune  God.  On  July  17 
I  laid  the  comeivstone  of  Seabury  Divinity  Hall. 
The  bluffs  upon  which  the  schools  were  to  stand 
were  covered  by  forest,  the  tipi  of  the  Sioux  scattered 
here  and  there.  I  recall  the  expression  of  amuse- 
ment on  the  faces  of  my  listeners,  when,  in  my 
address  upon  that  occasion,  I  drew  a  picture  of  the 
day  when  those  wilds  would  be  covered  with  institu- 
tions of  learning.  On  the  site  of  the  beautiful  Shum- 
way  Memorial  Chapel  I  witnessed  a  scalp  dance  in 
1860. 

I  knew  that  in  my  day  our  schools,  missions,  and 
works  of  charity  would  require  all  our  means,  and  I 
did  not  think  we  could  found  an  English  Cathedral 
in  a  western  diocese.  I  desired  a  Bishop's  Church 
to  be  forever  free,  the  simple  ritual  of  which  would 
be  a  model  for  a  missionary  diocese.  This  was  the 
first  Cathedral  of  the  American  Church  erected  in 
the  United  States. 

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18S  LIGHTS  AND  SHADOWS  chap. 

An  agreement  was  made  with  the  parish  of  the 
Grood  Shepherd  in  Faribault,  that  it  should  aid  to  the 
extent  of  its  ability  in  building  the  Cathedral,  and 
that  yrhen  completed,  it  should  be  under  the  sole 
control  of  the  bishop ;  that  the  parish  rector  should 
be  nominated  by  him,  and  become  the  Dean  of  the 
Cathedral;  that  the  morning  services  and  those  on 
all  Church  Festivals  should  be  the  bishop-s  services 
which  the  teachers  and  students  of  the  schools  should 
attend.  The  evening  and  week-day  services  were  for 
the  parish  alone,  the  schools  attending  the  services 
in  their  own  chapels. 

The  Cathedral  was  consecrated  in  1867  by  the 
venerable  Bishop  Kemper,  and  the  sermon  was 
preached  by  the  Rt.  Rev.  John  Whitehouse. 

When  I  went  to  Faribault  the  mission  had  only  a 
rude  wooden  chapel,  two  small  frame  cottages  for 
Professor  Manney  and  Dr.  Breck,  and  a  little  one- 
story  building,  used  as  a  Divinity  School. 

The  Church  owes  a  debt  of  gratitude  to  Mrs. 
Manney  and  Mrs.  Whipple  for  their  interest  in 
the  students  in  those  early  days. 

The  Bishop  Seabury  Mission  was  organized  in  1860. 
Some  of  my  dearest  friends  doubted  our  success  in 
the  undertaking  and  declined  to  become  trustees. 
The  Rev.  E.  R.  Welles,  the  Rev.  D.  B.  Knickerbacker, 
the  Rev.  E.  G.  Gear,  the  Rev.  S.  Y.  McMasters,  the 
Rev.  James  Dobbin,  the  Rev.  S.  W.  Manney,  the 
Rev.  T.  B.  Welles,  the  Rev.  J.  L.  Breck,  the  Rev.  J.  S. 
Kedney  of  the  clergy,  and  H.  T.  Welles,  E.  T.  Wil- 
der, Isaac  Atwater,  and  Harvey  Officer  of  the  laity, 
and  the  trustees  elected  at  a  later  period  never  failed 

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XYU.  OF  A  LONG  EPISCOPATE  189 

to  hold  up  my  hands.  They  believed  that  it  was 
God's  work,  and  they  knew  how  to  labor  and  to 
wait. 

In  1866,  feeling  the  necessity  of  a  school  for  the 
education  of  the  daughters  of  the  clergy,  notwith- 
standing the  burdens  which  we  were  carrying,  I  de- 
termined to  begin  a  school  in  my  own  home.  I  built 
an  addition  to  my  house,  and  on  All  Saint's  Day  St. 
Mary's  Hall  was  opened.  Miss  Sarah  P.  Darlington 
of  Philadelphia,  daughter  of  Dr.  Darlington,  the  cele- 
brated botanist,  had  come  to  Faribault  for  her  health, 
and  as  a  work  of  love  was  teaching  in  the  Parish 
School.  She  was  deeply  interested  in  our  undertak- 
ing and  consented  to  become  the  principal  of  the 
school.  Miss  Darlington  was  one  of  the  most  re- 
markable women  I  have  ever  known ;  a  scholar  pos- 
sessing rare  wisdom  and  deep  piety,  she  was  peculiarly 
fitted  to  mould  the  minds  of  the  young. 

We  were  also  blessed  in  securing  as  chaplain  the 
Rev.  Dr.  Leonard  J.  Mills,  who  had  been  an  assistant 
of  Bishop  Kerfoot  in  St.  James's  College  which  was  a 
lineal  descendant  of  the  School  of  the  sainted  Muhlen- 
berg at  Flushing.  He  was  with  us  only  six  months 
before  entering  into  rest,  but  it  was  long  enough  to 
give  us  the  traditions  of  these  celebrated  schools. 

Miss  Darlington,  after  a  few  years  of  noble  work, 
was  also  called  home. 

Time  will  not  permit  me  to  tell  the  story  of  the 
loyal  women  who  have  been  my  helpers  in  this 
blessed  work.  I  can  gratefully  say  that  there  is  not 
in  the  Church  a  school  more  worthy  of  love  than  St. 
Mary's  Hall,  which  is  now  under  the  care  of  Miss 

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190  LIGHTS  AND  SHADOWS  chap 

Caroline  W.  Eells  and  her  efficient  corps  of  professors 
and  teachers. 

In  the  year  1864  I  visited  England  as  the  guest  of 
Robert  B.  Minturn.  Bishop  de  Lancey  gave  me  letters 
to  the  Most  Rev.  Dr,  Longley,  Archbishop  of  Canter- 
bury, who  had  been  the  head  master  at  Harrow,  and 
to  the  Rt.  Rev.  Dr.  Tait,  Bishop  of  London,  who  had 
succeeded  Dr.  Arnold  at  Rugby. 

The  substance  of  advice  given  me  concerning  the 
organization  of  schools  was:  ^^Do  not  attempt  to 
found  schools  unless  you  believe  that  God  has  called 
you  to  do  this  work.  If  He  calls  you,  He  will  help 
you.  Remember  that  your  school  has  as  real  a  life 
as  an  individual;  its  character  is  the  sum  of  all  its 
traditions." 

It  has  been  a  joy  to  me  that  I  was  permitted  to 
share  in  the  love  and  friendship  of  Archbishop  Long- 
ley.  During  my  visits  to  England  he  made  me  as 
welcome  as  his  own  son,  and  I  owe  him  much  for 
wise  and  paternal  counsel. 

At  the  opening  of  St.  Mary's  Hall  he  sent  me  the 
following  letter:  — 

Appikoton  Pabk,  January  28th,  1866. 

My  dear  Brother:  I  have  to  thank  you  for  two  instances  of 
your  kind  remembrance  which  have  lately  reached  me — your 
annual  address  to  your  clergy  and  the  address  to  the  children 
at  the  opening  of  St.  Mary's  Hall.  With  the  outpouring  of 
your  heart  in  this  letter  I  was  especially  charmed*  It  breathes 
such  a  spirit  of  fatherly  love  and  affection  towards  these 
youthful  members  of  your  church  as  must,  I  should  hope, 
under  the  blessing  of  God  upon  the  words  spokeU;  have 
touched  the  souls  of  those  little  ones  of  Christ. 

May  you  see  rich  and  abundant  fruit  from  this  your  labor 
of  love;  and  may  all  those  present  that  day  to  listen  to  your 

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xra.  OF  A  LONG  EPISCOPATE  191 

wise  and  seasonable  counsel  have  grace  and  strength  so  to 
profit  by  it  that  they  may  be  your  crown  of  rejoicing  in  That 
Day! 

I  would  fain  send  them  my  blessing  across  the  Atlantic; 
and  may  the  peace  of  God  which  passeth  all  understanding 
eyer  keep  their  minds  in  the  knowledge  of  God  and  their 
heatrts  in  the  love  of  Christ! 

The  case  of  your  poor  Indians  is  very  affecting,  and  the 
deep  interest  you  take  in  their  welfare  must  make  many 
passing  events  very  painful  to  you.  I  fear  they  are  sometimes 
tempted  to  commit  outrages  which  it  is  difficult  to  justify, 
while  there  may  be  most  aggravating  circumstances  goading 
them  on  to  such  extremities. 

I  should  rejoice  to  hear  that  you  had  been  instrumental  in 
reconciling  the  conflicting  interests  of  the  different  parties. 

The  Ritualistic  Controversy  is  still  rife  with  us,  and  the 
advocates  of  High  Bitualism  have  felt  themselves  much 
encouraged  by  the  language  of  your  presiding  bishop  (Hop- 
kins) in  the  little  volume  he  has  just  published.  I  am  in 
hopes  the  fever  is  beginning  to  abate.  .  .  . 
Believe  me,  my  dear  Brother, 

Yours  affectionately  in  Christ, 

C.  T.  Caktaab. 

Through  all  these  years  we  have  had  an  invariable 
rule  that  while  our  pupils  have  been  taught  the  les- 
sons of  our  Mother  the  Church,  we  have  allowed  no 
word  to  be  spoken  which  could  wound  any  disciple  of 
Jesus  Christ,  for  many  of  our  pupils  have  been  from 
other  religious  bodies. 

Our  boys'  school  was  named  in  memory  of  my  de- 
voted friend  Dr.  Greorge  C.  Shattuck,  the  founder  of 
St.  Paul's  School,  Concord,  New  Hampshire,  to  whose 
generosity  we  owe  its  beginning.  Shortly  after  my 
consecration  Dr.  Shattuck  said  to  me  :  — 

^^  I  own  a  tract  of  land  in  Illinois.    I  have  promised 

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103 


LIGHTS  AND  SHADOWS 


CHAP. 


to  give  four  thousand  dollars  to  St.  James's  College, 
Maryland,  within  ten  years.  I  will  give  you  this 
tract  of  land,  and  as  you  sell  it  you  can  use  one-half 
the  proceeds  to  pay  my  subscription  and  the  other 
half  for  your  educational  work." 

I  was  most  fortunate  in  making  sales.     Mr.  Felix 


Db.  Obobgb  C.  Shattuck 

Brunot,  of  blessed  memory,  desired  to  purchase  eighty 
acres,  and  said  to  me :  — 

"Bishop,  the  land  belongs  to  the  Church;  I  will 
give  you  three  months  to  get  the  best  offer  which  you 
can  get  for  this  eighty  acres,  and  then  I  will  give  you 
an  additional  ten  dollars  for  every  acre,  and  the  extra 
amount  you  can  use  for  the  Indians." 

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o 


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xm.  OF  A  LONG  EPISCOPATE  108 

This  was  characteristic  of  one  of  the  most  devoted 
friends  of  missions.  One  day  a  man  called  upon  me 
and  said  he  would  like  to  huy  a  piece  of  Illinois  land. 
I  asked  him  if  he  did  not  own  a  coal  mine  which 
could  only  he  worked  by  sinking  a  shaft,  and  if  by 
owning  my  land  he  could  not  tunnel  from  the  side 
and  draw  his  coal  out  by  mules.     He  answered :  — 

"  Yes." 

"  And  does  not  Mr. own  a  coal  mine  on  the 

other  side  of  my  land,  situated  in  quite  the  same 
way?" 

"  Yes/'  was  the  smiling  answer. 

^'  Then  have  I  not  the  same  right  to  take  advan* 
tage  of  the  peculiar  position  of  my  land  that  I 
would  have  if  it  were  a  comer  lot  in  a  city  ? " 

**  Of  course  you  have,"  was  the  frank  reply. 

He  agreed  to  pay  me  twelve  dollars  and  a  half  an 
acre  more  than  the  land  was  then  worth,  and  the 
bargain  was  closed. 

I  paid  over  to  St.  James's  College  eight  thousand 
dollars,  and  Dr.  Shattuck  procured  a  release  and 
directed  me  to  use  the  remainder  for  my  schools. 
The  amount  which  I  received  was  nearly  thirty 
thousand  dollars,  which  enabled  me  to  erect  build* 
ings  for  my  boys'  school. 

The  boys'  school  and  the  Divinity  School  occupied 
one  building  which  was  burned  on  Thanksgiving  Day 
in  1873.  This  compelled  us  to  build  two  new  halls 
which  cost  sixty  thousand  dollars.  We  had  received 
twelve  thousand  dollars  insurance,  and  we  had  a  sub- 
scription of  over  twenty  thousand  dollars. 

Up  to  that  time  all  our  buildings  had  been  built  by 


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194  LIGHTS  AND  SHADOWS  chap. 

day  labor,  and  when  our  money  failed  we  stopped 
work.  The  diocesan  work  required  all  my  time,  and 
the  trustees  to  relieve  me  made  contracts  for  the 
new  buildings,  believing  that  the  funds  would  be 
secured  as  needed.  Then  came  a  financial  panic,  and 
some  of  our  subscriptions  were  unpaid.  We  knew 
that  if  we  stopped  the  work  we  were  liable  for  dam- 
ages and  to  go  on  meant  a  heavy  debt.  All  banks 
had  suspended,  but  I  went  to  one  of  the  Faribault 
bankers  and  said :  — 

"  You  have  watched  our  work  for  twelve  years  and 
can  judge  whether  we  shall  fail  or  succeed.  By  God's 
help  we  shall  not  fail.  We  need  ten  thousand  dollars 
and  you  must  loan  it  to  us." 

The  money  was  furnished  and  the  building  com- 
pleted, and  we  were  thirty  thousand  dollars  in  debt 
to  our  village  banks.  After  the  panic  was  over,  at  a 
meeting  of  the  trustees,  Hon.  E.  T.  Wilder  said :  — 

"  Gentlemen,  we  created  that  debt  to  save  a  great 
work.  We  ought  not  to  cripple  the  bishop  in  his 
work  by  asking  him  to  raise  this  money,  and  I  pro- 
pose that  we  assume  it  ourselves." 

It  was  paid  by  the  trustees  and  friends;  and  I 
mention  it  here  as  an  evidence  of  their  loving  confi- 
dence and  to  give  credit  where  it  is  due. 

Over  one  hundred  and  fifty  thousand  dollars  had 
been  given  to  the  schools  by  my  diocese. 

My  dear  friend,  Mrs.  Augusta  Shumway,  whom  I 
knew  in  Chicago,  offered  to  build  a  chapel  for  Shat- 
tuck,  and  it  was  partly  finished  when  the  Chicago 
fire  destroyed  a  large  part  of  her  property.  But  she 
said  to  me  a  short  time  after :  — 

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xvu.  OF  A  LONG  EPISCOPATE  106 

^^  Bishop,  I  promised  God  to  build  the  chapel  in 
memory  of  my  daughter.  I  owe  but  one  debt,  and 
that  is  to  God.  I  have  collected  enough  of  insurance 
money  to  complete  the  building,  and  here  it  is/' 

It  was  a  noble  instance  of  woman's  faith.  Mrs. 
Shumway  also  bequeathed  the  means  to  build  a 
beautiful  hall  for  Shattuck  in  memory  of  her  hus- 
band, and  a  hall  for  Seabury  Divinity  School  in 
memory  of  her  father,  William  Johnston,  and  a 
partial  endowment  for  both  schools. 

When  Congress  authorized  the  detail  of  officers  of 
the  army  to  schools  of  a  certain  grade,  I  at  once 
applied  for  a  detail  for  Shattuck,  which  was  granted. 
A  border  man,  seeing  the  army  officer  on  his  arrival, 
said  to  a  bystander ;  — 

^^ There  is  one  of  Uncle  Sam's  boys;  what  is  he 
doing  here  ?  " 

"  Oh,"  was  the  answer,  "  the  bishop  has  got  him 
to  drill  his  theologues  so  that  when  there's  a  fight 
about  religion  he  will  be  ready." 

Military  drill  has  a  marked  effect  in  developing  a 
boy's  character.  The  first  lesson  of  life  and  its  last 
is  obey. 

Perfect  freedom  only  comes  through  perfect  obedi- 
ence. Not  many  years  ago  flogging  was  considered 
a  salutary  medicine  for  a  disobedient  boy ;  but  now 
our  boys  say  "flogging  is  played  out."  Military 
discipline  creates  an  esprit  de  corps.  It  gives  fre- 
quent inspection  and  teaches  obedience.  With  it 
there  must  be  wise  pastoral  care  and  a  presentation 
of  Christian  truth  which  will  kindle  in  young  hearts 
love  to  God  and  man. 

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19^  LIGHTS  AND  SHADOWS  chaf. 

We  have  been  most  fortunate  in  securing  as  mili- 
tary instructors  officers  of  the  United  States  Army 
of  the  highest  character.  Colonel  Robert  M.  Scott, 
Lieutenant  Dames,  Captain  Lancaster,  and  our  pres- 
ent efficient  officer,  Lieutenant  Abbott. 

I  owed  a  debt  of  gratitude  to  General  Grant  and 
General  Sherman,  who  always  secured  me  a  compe- 
tent officer,  in  some  cases  overruling  the  decision  of 
the  Secretary  of  War. 

The  Inspector  General  of  the  United  States  Army 
paid  a  tribute  to  Shattuck,  and  to  its  beloved  Com- 
mandant, Lieutenant  A.  T.  Abbott,  U.  S.  Army, 
when  he  stated  officially  last  year  (1898) :  — 

"  This  Institution  is  one  of  the  best  of  the  schools 
where  army  officers  have  served:  more  than  one 
hundred  of  its  alumni  are  in  the  service  of-  the 
United  States  as  commissioned  officers,  ranking  from 
Second  Lieutenant  to  Colonel,  while  many  others 
have  accepted  service  in  the  capacity  of  non-commis- 
sioned officers  and  privates.  They  were  all  thor- 
oughly drilled  and  disciplined  at  Shattuck  School, 
under  the  painstaking  supervision  and  personal 
direction  of  Lieutenant  Abbott,  and  have  proved 
themselves  an  important  and  predominating  factor  in 
establishing  and  maintaining  a  healthy  esjyrit  de 
corps  in  their  military  organizations. 

"Lieutenant  Abbott's  zeal  and  ability  have  been 
highly  commended  by  the  officers  of  the  Inspector 
General's  Department  in  the  annual  inspections. 
The  value  of  his  services  to  the  Government  in  thus 
training  these  officers  and  men  cannot  be  overesti- 
mated." 

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XVII.  '      OF  A  LONG  EPISCOPATE  197 

There  is  no  trust  more  sacred  than  that  of  the 
teacher  who  represents  the  home,  the  nation,  and  the 
church.  To  such,  one  greater  than  Pharaoh's  daugh- 
ter says :  — 

"Take  this  child,  .  .  .  and  I  will  give  thee 
wages."     The  wages  are  eternal  life. 

Shattuck  and  St.  Mary's  Hall  both  have  valuable 
collections  of  shells,  minerals,  Indian  relics,  and  an 
interesting  cabinet  of  curiosities  from  the  Sandwich 
Islands,  given  by  Queen  Emnia  to  my  brother,  the 
Rev.  George  B.  Whipple,  when  a  missionary  in 
Hawaii.  My  friend,  the  late  Anthony  Drexel,  gave  a 
valuable  library  to  St.  Mary's  Hall.  Among  many 
other  precious  gifts  is  a  communion  service  in  silver 
and  gold,  presented  to  St.  Mary's  by  my  dear  friend, 
Robert  B.  Mintum,  who  also  gave  a  reproduction  of 
the  altar  piece  which  Michael  Angelo  made  for  the 
church  in  which  he  was  baptized.  One  of  our  fine 
telescopes  was  given  by  my  beloved  friend  William 
H.  Aspinwall. 

These  things  are  mentioned  to  show  how  we  have 
been  blessed  at  every  step  of  the  way. 

Shortly  after  our  boys'  school  was  started  a  con- 
vention of  friends  of  education  met  in  Faribault,  and 
I  was  asked  to  give  my  opinion  on  the  subject  under 
discussion,  religion  in  public  schools.  I  said  that 
under  our  Constitution  the  State  has  no  right  to 
teach  in  our  public  schools  the  doctrines  of  any 
church.  The  State  has,  however,  a  right  to  protect 
itself.  No  nation  has  ever  survived  the  loss  of  its 
religion.  It  might  have  been  a  poor  religion,  full  of 
superstition,  but  when  all  faith  has  been  given  up 


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198  LIGHTS  AKD  SHADOWS  chap. 

and  the  horizon  of  human  life  limited  to  this  world 
with  no  eternal  standard  of  righteousness^  then  soci- 
ety has  perished.  Voltaire  said  when  the  French 
Revolution  was  impending,  "  If  there  is  no  God,  we 
must  invent  one,  or  we  are  lost."  I  hold  that  it  is 
not  sectarian  to  teach  the  children  of  the  State  that 
there  is  a  Gk)d.  It  is  not  sectarian  to  teach  the 
children  of  the  State  reverence  for  God's  eternal  law. 
It  is  not  sectarian  to  teach  the  children  of  the  State 
the  eternal  truths  which  lie  behind  all  creeds  and 
which  teach  the  relations  which  bind  man  to  man, 
and  man  to  God. 

At  the  time  that  Bishop  Kemper  was  made  Mis- 
sionary Bishop,  loving  hearts  planned  to  found 
Kemper  College  at  St.  Louis.  The  Rev.  Henry 
Caswell  and  otiiers  secured  the  donation  of  valuable 
books  from  England ;  but  Kemper  College  failed,  and 
a  new  Church  College  at  Palmyra  became  heir  to 
these  rare  books.  The  college  failed  during  the 
Civil  War,  and  hearing  that  the  library  was  to  be 
sold,  I  secured  it,  and  it  was  the  beginning  of  our 
present  Seabury  Library. 

Among  other  interesting  books  was  one  given  by 
John  Henry  Newman,  in  which  he  had  written, 
"This  book  was  bought  for  me  at  Leipsic,  by  Pusey." 

A  valuable  set  of  books  is  the  copy  of  Tichendorf  s 
facsimile  of  the  New  Testament  discovered  in  the 
Convent  on  Mt.  Sinai,  which  was  the  gift  of  the  Em- 
peror of  Russia  through  my  esteemed  friend  Hiram 
Sibley,  President  of  the  Western  Union  Telegraph 
Company.  When  Mr.  Sibley  was  invited  by  the 
Emperor  to  visit  Russia  to  confer  about  the  overland 

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XYzi.  OF  A  LONG  EPISCOPATE  199 

telegraph,  he  asked  me  what  he  could  bring  me,  and  I 
told  him  of  my  desire  to  secure  a  copy  of  this  valuable 
manuscript.  He  applied  for  it  to  the  Minister  of 
Public  Instruction,  who  declined  the  request  on  the 
ground  that  he  could  not  give  the  work  to  an  Ameri- 
can college.  The  following  day  the  Emperor  sent  it 
as  a  personal  gift  to  Mr.  Sibley,  who  gave  it  to  me. 

A  few  years  before  the  death  of  Bishop  Whitting- 
ham,  I  visited  him  on  my  way  to  Washington,,  and 
he  said  to  me :  — 

"  I  hear  that  you  have  erected  for  your  theological 
school  a  library  building.  I  am  deeply  interested  in 
your  school.  For  many  years  I  have  offered  to  give 
my  library  to  the  diocese  of  Maryland  on  the  con- 
dition that  they  would  provide  a  suitable  library 
building.  No  steps  have  been  taken  to  secure  this, 
and  I  am  going  to  give  the  library  to  you  for  Sea- 
bury." 

It  was  the  most  valuable  theological  library  in  the 
American  Church,  and  I  felt  that  it  ought  to  belong 
to  Maryland  as  a  memorial  to  her  great  bishop.  I 
called  upon  the  Rev.  Dr.  Leeds  and  told  him  of 
the  bishop's  offer,  and  urged  him  to  see  that  a  library 
building  was  at  once  provided.  This  was  done,  and 
Maryland  has  the  great  treasure  of  the  best  diocesan 
library  in  the  United  States. 

The  Chapel  of  Seabury,  built  in  memory  of  her 
brother  by  my  friend  Miss  Mary  Coles  of  Philadel- 
phia, ]3  beautiful  and  doubly  dear  because  the  gift 
of  one  of  the  early  helpers  in  our  missionary  work. 
Miss  Coles  is  the  daughter  of  Governor  Coles,  who 
prevented  Illinois  from  becoming  a  slave  state. 

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200 


LIGHTS  AND  SHADOWS 


CHAP. 


My  heart  is  full  as  I  recall  the  friends  who  in 
times  of  greatest  perplexity  helped  me,  —  among 
them  Robert  M.  Mason,  who  gave  me  the  love  of  his 
great  heart.  My  first  meeting  with  Mr.  Mason  was  in 
Paris  in  1866.     Mrs.  Mason  was  then  on  the  border- 


Ms.  BOBB&T  M.  MA80M 


land  where  the  light  of  heaven  rested  on  her  brow ; 
and  it  was  my  privilege  to  visit  her  often  dm'ing  my 
stay  and  to  administer  to  her  the  Holy  Communion. 

On  the  death  of  Mrs.  Mason,  after  Mr.  Mason  had 
returned  to  America,  he  came  to  Faribault  to  pay  me 
a  visit.     He  looked  over  all  my  plans  and  visited  my 

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xvn.  OF  A  LONG  EPISCOPATE  201 

schools,  then  in  their  infancy,  and  his  words  of  com- 
mendation and  his  assistance  were  a  tower  of  strength 
to  me.  I  owe  no  deeper  debt  of  gratitude  than  to  the 
memory  of  this  beloved  friend,  and  to  his  daughters 
who  have  always  given  me  their  generous  help. 

1  Walnut  Street,  Boston,  September. 

My  dear  Bishop :  My  whole  journey  has  been  one  of  great 
pleasure  and  instruction ;  —  it  has  opened  a  new  vision  to  me 
of  the  great  and  beautiful  Western  country,  which  one  must 
see  to  realize. 

No  instance  of  my  travels  has  given  me  so  much  unmixed 
gratification  as  my  visit  to  your  charming  family  circle.  I 
shall  always  recur  to  it  with  lively  remembrances  of  all  I  saw 
and  heard. 

You  may  well  feel  encouraged  about  your  schools,  —  both 
girls^  and  boys'.  It  is  a  great  work  to  implant  in  young  minds 
foundations  for  future  advancement  and  usefulness — especially 
in  the  great  and  growing  West,  where  population  is  coming  in 
so  fast,  a  population  upon  which  the  future  of  the  country  so 
much  depends. 

Universal  education  iis  essential  to  the  liberties  of  a  free 
country,  —  it  is  what  distinguishes  our  nation  above  all  others 
and  gives  it  the  great  moral  influence  it  possesses. 

God  will  bless  your  work  commenced  with  so  much  faith 
and  prosecuted  with  so  much  energy  and  zeal. 

I  am  astonished  to  see  what  you  have  done,  —  the  good 
which  is  coming  from  it,  aye,  has  come,  is  so  apparent  that 
there  cannot  be  a  doubt  you  are  in  the  right  path.  That  happy 
gathering  of  young  girls,  being  instructed  under  such  influence, 
impresses  me  deeply. 

I  only  fear  for  you,  my  dear  Bishop,  that  your  labors  will 
prove  too  great  for  your  strength.  That  Cathedral  must  be 
finished,  I  want  to  see  it  done,  and  I  will  come  to  the  conse- 
cration ;  it  is  a  fine  structure,  correctly  designed  and  executed. 

You  must  try  to  come  to  see  me  at  Newport. 
Yours  ever. 

With  warm  regards, 

EoBEBT  M.  Mason. 

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202  LIGHTS  AND  SHADOWS  chap.  xvii. 

Stuart  Brown  of  Messrs.  Brown  Brothers,  Bankers, 
sent  me  a  thousand  dollars  to  buy  the  first  cattle  for 
the  Indians.  Mr.  and  Mrs.  H.  D.  Aldrich  and  the 
latter's  venerated  mother,  Mrs.  Wyman,  never  fal- 
tered in  their  faith  in  our  work;  and  William  B. 
Douglas  and  his  sister  Mrs.  Merritt  have  again  and 
again  made  me  their  ahnoner. 

Dr.  Isaac  Lea  of  Philadelphia,  his  daughter  Fanny, 
and  his  son  Mr.  Carey  Lea,  now  in  Paradise,  were 
my  helpers  in  all  good  work,  while  the  names  of  Mr. 
and  Mrs.  (Jeorge  W.  Corliss,  Samuel  D.  Babcock, 
H.  H.  Houston,  J.  Pierpont  Morgan,  and  others  are 
written  on  my  heart. 


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CHAPTER  XVIII 

There  is  no  work  of  the  Church  more  important 
than  the  laying  of  Christian  foundations  in  a  new 
state.  The  population  in  the  West  is  made  up  of 
immigrants  from  the  older  states  and  from  nearly 
every  country  in  Europe.  Society  has  not  crystal- 
lized. Everything  is  to  be  done  —  roads  opened, 
school-houses,  court-houses,  and  churches  to  be  built. 
Old  prejudices  are  weakened,  necessity  compelling 
men  to  fraternize.  There  is  intense  energy  and 
activity  in  all  secular  matters,  and  he  who  would 
mould  these  restless  men  must  be  one  who  feels  the 
beating  of  their  pulses,  and  keeps  even  step  with  the 
tide  of  immigration. 

Fifty  years  ago  the  Church  in  the  East  did  not 
realize  the  character  of  Western  work.  They  ad-' 
mired  the  heroism  of  Bishop  Kemper  and  others; 
but  work  of  the  kind  was  a  marvel  to  be  admired,  not 
copied.  The  East  kept  its  men  of  promise  at  home. 
When  it  had  a  man  who  had  tried  parish  after  parish 
and  failed,  it  thought  that  man  had  a  call  to  preach 
the  gospel  in  the  West.  It  did  not  realize  that  the 
West  had  the  young  blood  of  the  nation,  and  that 
men  covered  with  barnacles  were  pitiably  helpless. 

It  was  the  bleating  of  the  sheep  in  my  ears  that 
compelled  me  to  enter  into  the  blessed  work  of 
Christian  education.     In  every  fibre  of  my  heart  I 

203 

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204  LIGHTS  AND  SHADOWS  chap. 

loved  and  believed  in  the  Church,  having  not  one 
doubt  of  its  apostolic  lineage.  I  believed  in  its  mis- 
sion. I  believed  that  in  a  day  when  every  form  of 
imbelief  was  banded  together  —  when  to  many  God 
was  a  name,  the  Bible  a  tradition,  and  heaven  and 
hell  fables — that  these  scoffs  and  denials  could  not 
be  met  without  the  witness  of  an  historical  church. 

From  the  first  I  said  that  I  would  not  be  the  head 
of  a  divinity  school  representing  a  party.  Men  are 
wanted  who  know  what  they  believe,  and  in  their 
love  for  Christ  will  labor  to  bring  back  imity  and 
peace  to  a  divided  Christendom.  The  fact  that  the 
faith  of  the  Church  rests  on  impregnable  ground  led 
me  to  believe  that  within  the  limits  which  the  Church 
allows  there  was  no  room  for  fear.  Truth  will  con- 
quer error,  and  oneness  will  come  in  the  faith  of 
Jesus  Christ.  This  tolerant  spirit  does  and  will  place 
one  at  a  disadvantage.  The  charity  which  concedes 
to  every  brother  the  liberty  which  the  Church  gives 
will  be  misjudged,  and  he  who  holds  it  will  be 
accused  of  being  an  apologist  of  error.  For  those 
who  play  fast  and  loose  with  eternal  verities,  who 
cast  doubts  on  the  inspiration  of  the  Holy  Scriptures, 
I  have  only  profound  pity,  and  say  with  the  apostle, 
"  We  know  no  such  teaching,  neither  the  Church  of 
God." 

In  my  first  Diocesan  Council  I  said:  — 
"  I  pray  you,  as  you  would  spare  the  Church  one  of 
the.  heaviest  curses  which  has  marred  its  beauty,  be 
imited  as  brethren.  If  we  love  Christ  and  his  Church 
more  than  we  love  our  plans  and  party,  there  will  be 
no  room  for  bitterness. 

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XYm.  OF  A  LONG  EPISCOPATE  205 

^^  In  presenting  holy  truths  the  difference  must  not 
be  forgotten  between  the  guilt  of  wilful  schism  and 
the  inheritance  of  schism.  There  are  those  who  love 
the  Lord  Jesus  who  cannot  claim  identity  with  the 
Primitive  Church,  and  there  are  also  Churches  which 
can  claim  apostolic  descent,  which  we  believe  have 
corrupted  the  faith.  God  forbid  that  we  should  fail 
to  recognize  His  Faith  wherever  it  is  found. 

"  Again,  thank  God,  a  restored  unity  is  not  impossi- 
ble. Orthodox  Christians  have  retained  the  Apostles' 
Creed  and  baptism  in  the  name  of  the  Ever  Blessed 
Trinity;  and  they  are  the  doctrinal  tests  for  the 
admission  to  the  Church's  fold. 

''  The  questions  which  lie  at  the  f  oimdation  of  schism 
are  for  the  most  part  questions  of  religious  opinion ; 
many  of  them  could  be  held  or  denied  without  peril 
to  the  faith  and  are  not  ground  for  rending  the 
visible  Church." 

The  greatest  difficulty  which  a  theological  school 
meets  is  that  of  finding  men  fitted  for  the  sacred 
ministry.  Too  often  a  boy,  because  he  is  pious,  has  no 
bad  habits,  and  is  a  regular  attendant  at  church,  is 
urged  into  becoming  a  candidate  for  Holy  Orders. 
There  is  not  a  vocation  which  demands  the  best  brains 
as  well  as  the  best  heart,  as  strongly  as  does  the 
ministry  of  the  Church. 

Few  bishops  have  been  more  blessed  in  their  clergy 
than  I  have  been  in  those  trained  at  Seabury.  My 
beloved  assistant.  Bishop  Gilbert,  the  Rev.  Dr.  Dob- 
bin, rector  of  Shattuck  School,  the  Rev.  George  B. 
Whipple,  late  Chaplain  of  St.  Mary's  Hall,  the  Rev. 
Edward  C.  Bill,  late  Professor  of  Liturgies  at  Seabury^ 

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206  LIGHTS  AND  SHADOWS  chap. 

several  of  the  deans  of  the  diocese,  and  over  one- 
third  of  the  clergy,  were  graduated  from  our  Divinity 
School. 

I  owe  a  debt  of  grateful  love  to  its  faithful  warden, 
Professor  Butler,  the  Rev.  Dr.  E.  S.  Wilson,  and  to 
all  of  its  professors  and  teachers,  and  to  none  more 
deeply  than  to  my  beloved  brother  the  Rev.  Dr, 
John  Steinfort  Kedney,  whose  love,  unwearied  de- 
votion, and  cooperation  I  have  ever  had  in  all  my 
plans  for  this  school  of  the  prophets. 

He  is  honored  for  his  ripe  scholarship  and  for  his 
theological  and  philosophical  works.  There  are  few 
of  my  clergy  who  have  so  shared  the  thoughts  of  my 
heart  or  to  whom  I  have  more  often  turned  for 
sympathy. 

The  Rev.  George  G.  Tanner  was  the  first  man  that 
I  ordained  to  the  sacred  ministry.  He  was  graduated 
from  Brown  University,  and  received  his  theological 
education  at  Seabury.  He  had  charge  of  the  outlying 
missions  in  Steele  and  Rice  counties.  He  was  a  true 
missionary,  —  one  of  those  who  preach  from  house  to 
house,  and  by  his  loving  example  win  the  hearts  of 
all  who  come  imder  his  influence.  To  me,  he  has  ever 
been  as  a  right  hand.  After  Shattuck  School  becaoie 
so  large.  Dr.  Tanner  was  placed  in  charge  of  the 
schoolroom  as  an  encyclopaedia  for  the  boys,  from 
whom  he  received  the  sobriquet "  Brains." 

The  Rev.  Dr.  Dobbin  was  graduated  from  Union 
GoUege,  and  pursued  his  theological  education  at 
Seabury.  He  was  ordained  to  the  priesthood  by  me, 
and  in  1866  was  elected  the  rector  of  Shattuck  School. 
For  more  than  thirty  years  he  has  been  the  loving 

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xTiii.  OF  A  LONG  EPISCOPATE  207 

father  of  the  boys  entrusted  to  his  care.  To  him  and 
his  associates  Shattuck  School  owes  its  high  repu- 
tation. 

Our  Seabury  students  have  been  as  loving  sons  to 
a  father.  Occasionally  one  has  come  to  us  who^  never 
having  recited  a  lesson  in  theology,  has  attempted  to 
set  bishop,  professors,  and  fellow  students  aright  as 
to  Catholic  teaching  and  usage. 

In  the  early  days  of  my  bishop's  life,  I  confirmed 
a  man  of  high  character  who  told  me,  some  years 
after,  that  a  friend  had  asked  him  if  he  were  High 
Church  or  Low  Church.  "And,  Bishop/*  he  said, 
"you  never  told  me  anything  about  it;  I  did  not 
know  what  to  say,  and  so  I  said  High  Church  because 
it  sounded  better.     I  hope  I  was  right.'' 

We  have  been  greatly  blessed  in  the  work  done  by 
Seabury  men,  who  lived  by  the  motto :  "  Preach  Christ 
and  work  in  the  Church." 

It  has  been  my  custom  to  deliver  lectures  annually 
before  the  students  upon  the  pastoral  ofBlce.  I  have 
always  advocated  the  wearing  of  clerical  dress;  it  is 
a  means  of  much  good  to  be  always  recognized  as  a 
minister  of  Christ,  as  it  gives  opportunities  to  be  help- 
ful to  perplexed  souls  in  Christ's  name. 

In  the  beginning  of  the  Oxford  Movement,  men  like 
John  Henry  Newman  wore  the  dress  of  laymen. 
When  Dr.  Muhlenberg  visited  England  and  saw  for 
the  first  time  clerical  coats,  he  thought  them  most 
fitting  and  described  them  to  his  tailor,  who  said^  to 
his  man,  "  I  think  he  wants  an  M.  B.  coat."  Express- 
ing his  curiosity  as  to  what  an  M.  B.  coat  might  be, 
the  good  doctor  was  told  that  it  was  a  secret ;  but  it 

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208  LIGHTS  AND  SHADOWS  chap. 

was  finally  divulged.  ^^  We  call  it  the  Mark  of  the 
Beast  J  ^  said  the  tailor. 

Advice  has  often  been  asked  of  me  regarding  the 
preparation  of  sermons.  As  a  rule,  young  clergymen 
should  carefully  write  their  sermons.  My  own  cus- 
tom was  to  read  on  Monday  the  services,  lessons,  col- 
lect, epistle,  and  gospel,  for  the  following  Sunday. 
There  is  a  lesson  inwrought  and  underlying  the  ser- 
vice for  each  Simday,  Festival,  and  Fast  day,  which 
a  prayerful  consideration  will  bring  out.  Selecting 
my  text,  I  have  made  my  notes  as  full  as  if  I  were  to 
preach  extempore.  Then  destroying  the  notes  I  have 
reviewed  the  subject  and  made  other  notes,  often  re- 
peating this  several  times.  When  my  heart  was  full 
of  my  subject,  after  earnest  prayer,  I  have  written 
my  sermon. 

For  many  years  I  have  preached  unwritten  ser- 
mons, but  with  as  much  preparation  a«  if  written, 
and  always  with  the  prayer  that  the  words  spoken 
might  by  the  Holy  Spirit  help  some  poor  soul  to  find 
peace. 

Year  by  year  the  work  of  a  minister  of  Jesus 
Christ  grows  more  precious  and  seems  freighted  with 
graver  responsibility.  It  is  an  impressive  thought 
that  to  some,  one  of  the  congregation  it  may  be 
the  last  hearing  of  the  gospel. 

In  my  addresses  to  candidates  for  Holy  Orders 
I  have  begged  them  never  to  indulge  in  pride,  a 
stumbling-block  to  men  and  an  offence  to  God.  A 
young  preacher  once  said  to  a  wiser  one :  — 

''  Do  you  not  think  that  I  may  well  feel  flattered 
that  so  great  a  crowd  came  to  hear  me  preach  ?  " 

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xvm.  OF  A  LONG  EPISCOPATE  209 

^*  No,"  was  the  answer,  "  for  twice  as  many  would 
have  come  to  spe  you  hanged/' 

Another  of  the  same  calibre  said  to  Bishop 
Griswold :  — 

"  My  sermon  is  long  to-day ;  do  you  think  we  had 
better  omit  the  ante-communion  ?  " 

"  Certainly/'  said  the  bishop,  "  if  you  are  sure  you 
have  something  better  for  the  flock  of  Christ  than 
the  Commandments  of  God,  the  Epistle,  and  the 
Gospel." 

Our  candidates  for  Orders  should  be  trained  to 
read  and  speak  intelligibly.  Many  excellent  seiv 
mons  are  lost  to  the  listeners  by  the  preacher's 
poor  delivery. 

The  support  of  Seabury  Divinity  School  has  been 
from  the  beginning  a  work  of  faith,  and  has  been 
made  more  difficult  because  I  have  refused  at  all 
times  to  make  it  the  organ  of  a  party.  At  a  time 
when  I  was  much  perplexed  financially  I  was  assured 
of  the  aid  of  one  of  our  educational  societies.  I 
made  an  application  in  behalf  of  some  worthy  stu- 
dents. The  society  made  as  a  condition  of  their 
assistance  that  the  students  should  hold  certain 
theological  opinions,  and  sent  me  the  pledges  to  be 
signed.  I  refused  the  aid  proffered  under  these 
conditions  and  wrote  the  following  letters :  — 

Fabibault,  Jannary  20th9 1880. 

Dear  Brother :  I  did  not  know  that  you  required 
pledges  of  your  beneficiaries.  I  write  to  you  with 
perfect  frankness  as  one  brother  should  write  to 
another  brother  in  Christ,  to  tell  you  why  I  cannot 

F 

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210  LIGHTS  AND  SHADOWS  chap. 

ask  the  young  men  committed  to  my  care  to  make 
the  pledges  which  you  require  as  a  condition  of 
rendering  aid  in  their  preparation  for  the  ministry. 

A  young  man  who  enters  a  theological  school 
comes  as  a  learner.  Every  pledge  that  he  has  made 
to  hold  certain  opinions  dwarfs  his  mind,  precludes 
the  possibility  of  broadest  scholarship,  tends  to  make 
him  a  partisan,  and  often,  by  a  law  of  human  pei^ 
versity,  leads  him  to  the  other  extreme.  I  have  felt 
it  my  duty  to  say  that  I  will  not  knowingly  receive 
candidates  for  Orders  who  come  bound  by  pledges 
which  will  prevent  them  from  becoming  true  scholars. 

There  are  questions  about  which  the  Church  allows 
a  very  great  difference  of  opinion :  i.e.  as  to  whether 
Episcopacy  is  a  primitive  and  apostolic  institution^ 
established  in  the  earliest  ages  when  the  Church  was 
guided  by  God,  the  Holy  Ghost,  and  necessary  to 
preserve  the  organic  existence  of  the  Church;  as 
to  the  nature  and  extent  of  the  Divine  grace  bestowed 
in  Holy  Baptism ;  as  to  the  presence  of  Christ  with 
the  faithful  members  of  His  Body  in  the  Holy 
Communion;  as  to  the  interpretation  of  the  Holy 
Scriptures  where  Christians  disagree.  I  might  men- 
tion theories  concerning  the  Atonement,  Election, 
and  a  host  of  other  deep  mysteries  about  which  the 
wisest  scholars  have  in  all  ages  differed. 

A  Catholic  Church  must  be  tolerant  of  opinion 
while  firm  as  a  rock  in  defence  of  the  Faith.  The 
moment  that  any  opinion  which  does  not  belong  to  the 
faith  as  contained  in  the  Catholic  Creeds  is  demanded 
as  a  test  of  fellowship,  the  poor  Ephraimite  who  can- 
not pronounce  it  must  build  his  new  sect. 

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xvm.  OP  A  LONG  EPISCOPATE  211 

God  has  wonderfully  preserved  our  branch  of  the 
Church  from  this  one  error^  and  I  believe  she  is  to 
be  the  Healer  of  Christian  divisions  in  the  last  days. 
She  preserves  as  primitive  and  apostolic  her  visible 
polity.  She  celebrates  Divine  sacraments  as  ordained 
by  Christy  but  does  not  define  what  God  has  not  de- 
fined. She  rests  all  her  teaching  on  Holy  Scripture^ 
but  gives  her  children  as  interpreter  the  old  Catholic 
Creeds  for  which  she  is  a  trustee. 

The  Church  recognizes  the  validity  of  all  Christian 
Baptism  in  the  name  of  the  Blessed  Trinity  and  her 
condition  of  fellowship  is  faith  in  the  Incarnate  Son 
of  God^  as  contained  in  the  Creeds. 

I  do  not  question  the  right  of  your  society  to  make 
the  conditions  you  have  made,  and  none  will  rejoice 
more  than  I  at  the  good  which  has  been  done.  I 
believe  with  all  my  heart  in  the  position  which  I 
have  occupied  for  years,  and  I  think  I  see  its  influence 
on  the  Church.     I  cannot  take  a  narrower  one. 

I  think  it  would  be  a  wiser  policy  for  you  to  look, 
not  to  the  opinions  of  the  young  men,  but  to  the 
piety,  scholarship,  soundness  in  faith,  earnestness, 
and  charity  of  the  teachers  to  whom  you  confide 
these  young  men,  and  to  the  spirit  of  the  school 
which  is  to  be  their  home.  The  Age  demands  much 
of  the  Church.  It  must  have  profound  scholarship, 
great-hearted  loyalty,  and  charity,  and  must  not  by 
any  possibility  allow  her  true  position  to  be  narrowed 
into  limits  which  will  surely  create  parties. 
With  much  love. 

Your  friend  and  brother, 

H.  B.  Whipplk. 

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212  LIGHTS  AND  SHADOWS  chap- 

Fabibault,  Jan.  Slst,  1880. 

Dear  Brother:  The  only  point  which  I  raise  is 
this :  —  that  a  young  man  who  comes  to  the  highest 
of  all  investigation  must  be  a  free  man.  He  is  not 
able  to  make  intelligently  a  declaration  of  faith  upon 
questions  which  have  occupied  the  deepest  thought 
of  the  wisest  men,  and  about  which  they  have  dif- 
fered. If  he  accepts  aid  as  a  condition  of  holding 
certain  views,  he  compromises  his  own  freedom,  and 
by  a  law  of  human  infirmity  is  liable  to  drift  to  the 
opposite  extreme. 

I  have  been  compelled  to  take  the  position  which 
I  have,  to  prevent  young  men  coming  to  us  bound 
hand  and  foot  to  the  views  of  other  societies,  and  as  I 
am  sure  I  am  right,  I  cannot  alter  it. 

I  should  never  place  on  your  scholarship  a  man 
whom  I  supposed  you  could  object  to.  I  have  for 
years  tried  to  fight  an  honest  battle  for  what  I  be- 
lieve is  the  broad  Catholicity  of  our  branch  of  the 
Church  of  Christ. 

I  believe  that  we  are  on  the  eve  of  the  mightiest 
battle  the  world  has  ever  seen  between  truth  and 
error.  I  have  no  fear  of  the  issue.  The  name  of 
our  Bang  is  the  Truth.  But  they  who  are  to  be  His 
leaders  must  not  be  bound  by  pledges  which  have  not 
been  reached  by  the  full  and  searching  examination 
of  all  facts. 

Your  Society  is  welcome  to  examine  and  scrutinize 
our  work.  We  mean  to  be  faithful  almoners  for 
Jesus'  sake.  But  we  ask  you  to  trust  us,  and  not 
demand  of  young  men  pledges  which  cannot  be  made 

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xyni.  OF  A  LONG  EPISCOPATE  91S 

intelligently  before  their  theological  studies   have 
begun. 

With  love, 

Tour  friend  and  brother, 
H.  B.  Whipple. 

Another  educational  society  named  conditions 
which  we  could  not  accept,  thus  adding  one  more 
evidence  of  the  need  of  Western  theological  institu- 
tions having  their  own  endowments. 

Fabibault,  Minnssota, 
May  8rd,  1875. 

Dear  Brother :  I  write  to  you  in  sorrow  concerning 
your  decision  that  the  only  condition  upon  which  you 
can  aid  us  in  the  work  of  theological  education  is 
that  the  diocese  of  Minnesota  shall  raise  one  dollar 
for  every  two  which  you  may  give  for  this  object. 
You  have  named  a  condition  which  we  cannot  fulfil, 
and  one  which  I  believe  is  unjust  to  us.  It  leaves 
me  no  alternative  but  to  withdraw  from  your  Society, 
and  request  that  all  contributions  for  Faribault  shall 
be  sent  directly  to  us.  I  do  not  want  the  diocese  to 
fail  in  any  duty,  or  shirk  any  burden.  It  gives  lib- 
erally. The  diocese  is  poor  and  the  field  one  of  the 
hardest  in  the  Church.  Two-thirds  of  our  people 
are  foreigners.  The  people  of  a  new  country  bear 
fearful  burdens.  They  inherit  no  labor  in  the  past, 
everything  is  to  be  done.  Our  rates  of  interest 
twelve  to  eighteen  per  cent,  and  taxes  from  three 
to  five  per  cent,  tell  the  story.  In  such  a  field  the 
Church  is  trying  to  lay  her  foundations  for  our  Sav- 
iour's work. 

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214;  LIGHTS  AND  SHADOWS  chap. 

We  have  sent  out  (over  and  above  the  missionaries 
of  the  Domestic  Committee)  eighteen  missionaries. 
We  have  assessed  our  people  over  five  thousand 
dollars.  We  have  no  Bishop's  fund,  and  his  salary 
of  twenty-five  hundred  dollars  is  assessed  upon  the 
parishes.  Our  calls  for  aid  to  build  mission  churches 
are  many  times  greater  than  in  the  East.  For  two 
years  we  have  suffered  from  the  plague  of  locusts, 
and  with  great  liberality  our  people  have  resolved  to 
care  for  this  suffering  at  home,  and  not  apply  to  the 
East. 

The  West  is  to  swarm  with  a  population  of  mill- 
ions. You  cannot  and  you  will  not  give  us  the  clergy. 
We  have  not  the  means  to  send  our  young  men 
fifteen  hundred  miles  to  be  educated.  Our  young 
men  are  needed  by  the  Church. 

In  faith  Minnesota  founded  a  divinity  school.  It 
was  work  for  God,  and  we  believed  that  He  would 
care  for  it.  In  its  scholarship,  discipline,  piety, 
soundness  of  faith,  and  breadth  of  Christian  love  it 
is  equal  to  any  in  the  land.  It  takes  devout  yoimg 
men  without  pledges  of  support  to  train  them  to 
preach  the  gospel.  It  refuses  no  one  because  of 
poverty.  They  come  to  us  from  other  dioceses 
because  we  offer  them  a  welcome  and  a  home. 
They  become  postulants  and  candidates  here,  because 
we  offer  them  the  only  door  by  which  they  can  study 
for  the  ministry.  At  this  time  Minnesota  has  twenty- 
two  postulants  and  candidates  for  Orders,  besides 
several  boys  in  preparatory  schools  who  look  to  the 
ministry.  Ten  of  these  came  from  other  states. 
Over  two-thirds  of  those  who  are  in  our  Divinity 

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xvin.  OF  A  LONG  EPISCOPATE  215 

School  came  originally  from  other  states,  and  one- 
half  of  all  whom  we  have  educated  have  been  from 
outside  of  Minnesota. 

One  case  will  illustrate  the  rule.  A  bishop  said  to 
me  last  autumn :  — 

"  I  have  an  earnest  man  who  desires  to  study  for 
Holy  Orders,  but  we  are  too  poor  to  care  for  him.'* 

I  answered,  "  Send  him  to  Faribault,  and  it  will 
cost  you  nothing." 

We  trust  God  to  care  for  this  work.    The  condi- 
tions which  you  have  named  are  simply  impossible. 
With  much  love, 

Your  brother  in  Christ, 

H.  B.  Whipple. 

In  the  spirit  of  the  following  letter  from  the  Hon. 
J.  L.  Motley  we  have  founded  the  Breck  Farm  School 
at  Wilder  for  the  sons  and  daughters  of  farmers, 
which  is  doing  a  blessed  work. 

17  Ablikotok  Strsbt,  London, 
10th  Feb.,  '70. 

MigM  Beverend  and  Dear  Sir:  Your  letter  of  the  28th  of 
Jan'y  was  duly  received  and  read  by  me  with  sincere  interest 
and  sympathy. 

I  thank  you  very  much  for  the  details  which  you  were  so 
good  as  to  give  concerning  the  organization  and  progress  of 
the  system  for  higher  education  in  the  great  Northwest. 
Such  a  work  is  the  best  to  which  men  can  devote  themselves, 
for  certainly  it  is  education  only,  widely  diffused  and  substan- 
tial, that  makes  our  political  institutions  possible. 

A  highly  educated  and  landed  democracy  seems  to  me  the 
highest  attainable  human  polity.  An  ignorant  and  pauper 
democracy  is  one  of  the  most  dangerous  forms  of  tyranny. 
Certainly  it  should  be  the  aim  of  all  who  love  and  bcdieve  in 

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216  LIGHTS  AND  SHADOWS  chap,  xviii. 

America  to  aid  in  the  intellectual  and  moral  development  of 
the  great  West,  to  which  region  the  future  of  the  Eepublic  ig 
entrusted  and  which  is  about,  in  coming  years,  to  absorb  so 
vast  an  amount  of  the  superfluous  populations  of  the  old 
world. 

I  was  very  sorry  to  lose  the  opportunity  of  seeing  you 
when  you  were  in  England,  but  am  truly  rejoiced  to  hear  of 
the  improvement  in  your  health.  Trusting  that  this  may 
continue  to  a  complete  restoration, 

I  am,  with  high  regard. 

Very  respectfully  and  f aithfully> 

J.  L.  Motley. 
Bight  BflVSEssTD;  thb  Bishop  of  Mikkbsota. 


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CHAPTER  XIX 

There  has  been  no  agency  in  the  Church  more 
powerful  for  good  than  that  of  Christian  women. 
One  of  the  most  flourishing  parishes  in  my  diocese 
had  for  years  only  a  handful  of  women  to  attend  its 
services.  Most  of  its  support  came  from  their  self- 
denial.  These  faithful  souls  never  admitted  defeat 
nor  questioned  future  success.  The  superintendent 
of  the  best  Sunday  School  in  the  diocese  was  a 
woman,  Mrs.  E.  G.  Ripley,  whose  husband  was  the 
son  of  Dr.  Ripley  of  Concord,  Massachusetts. 

Mr.  Ripley  was  the  chief  justice  in  the  state  and 
a  doorkeeper  in  the  House  of  God.  He  was  pecul- 
iarly fitted  for  the  oflBice  of  chief  justice  and  was 
beloved  and  honored  throughout  Minnesota.  After 
his  health  failed  he  resigned  his  office  and  removed 
to  Concord,  Massachusetts,  where  he  resided  in  the 
Old  Manse,  near  the  battlefield  of  the  American 
Revolution. 

I  was  his  guest  when  at  the  request  of  the  citizens 
of  Concord  I  delivered  an  address  on  Indian  Missions. 
Ralph  Waldo  Emerson  and  his  wife  spent  the  after- 
noon with  us  at  the  Manse.  Mr.  Emerson  was 
profoundly  interested  in  my  story  of  the  Indians' 
wrongs  and  of  what  the  gospel  of  Christ  had  done 
for  them.  After  my  address  Mr.  Emerson,  on  behalf 
of  the  citizens  of  Concord,  thanked  me  in  earnest 

217 

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218  LIGHTS  AND  SHADOWS  chap. 

words^  expressing  gratitude  ^^  that  God  had  led  me  to 
care  for  the  Indians,  upon  whom  the  gospel  had 
had  so  marvellous  an  effect  in  leading  them  from 
their  heathenism/' 

All  over  my  diocese  women  have  been  and  are 
doing  noble  work,  for  which  they  will  be  repaid  in 
that  day  when  "  He  maketh  up  His  jewels/' 

In  my  Convention  address  of  1879  I  said  of  the 
work  of  deaconesses :  — 

I  have  given  much  thought  to  the  question  of  the 
associated  labor  of  Christian  women  in  the  Church. 
Two  plans  have  been  tried  —  the  one  associated  sis- 
terhoods, which  in  their  corporate  life  and  labor  may 
be  independent  of  diocesan  authority,  the  other, 
that  of  deaconesses  duly  ordained  by  the  bishop  and 
working  under  those  who  have  authority,  mission, 
and  jurisdiction  in  the  Church.  Any  plan  which 
enables  holy  women  to  consecrate  their  lives  unto 
Christ  in  His  work  will  bring  its  own  reward. 

The  Church  is  a  divine  institution  which  has  a 
oneness  of  organized  life.  The  Apostolic  Church,  act- 
ing under  the  guidance  of  God  the  Holy  Ghost,  set 
apart  both  men  and  women  to  do  eleemosynary 
work.  The  individual  laymen  of  Jerusalem  could 
have  lightened  the  burden  of  the  apostles  by  volun- 
tary service  in  caring  for  the  poor.  It  pleased  God 
that  the  Church  should  select  "  men  of  honest  report, 
full  of  the  Holy  Ghost  and  wisdom,"  and  bring  them 
to  the  apostles  to  be  duly  ordained  to  the  minis- 
try. The  same  Apostolic  Church,  under  Divine  guid- 
ance set  apart  and  ordained  deaconesses  for  this 
work.     It  is  with  me  no  question  of  individual  pref- 

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XIX.  OF  A  LONG  EPISCOPATE  219 

erence.  I  concede  all  the  good  which  has  and  can 
be  done  by  the  associated  labor  of  women  in  binding 
up  the  wounds  of  sin-sick  and  suffering  humanity. 
But  as  I  know  of  no  human  society  which  has 
the  authority,  mission,  and  promise  of  the  historical 
Church,  so  no  plan  for  the  work  of  such  Christian 
women  commends  itself  as  does  that  Divine  plan 
which  the  apostles  established.  Every  need  of  wor- 
ship, fellowship,  and  government  can  be  secured,  and 
added  thereto  are  the  precedents  and  authority  of 
the  Church  of  the  apostles. 

That  which  was  a  daydream  of  my  heart  has  been 
made  a  reality  in  the  establishment  of  the  Deacon- 
esses' Home  in  St.  Paul  by  my  dear  brother,  the  Rev. 
C.  E.  Haupt. 

In  some  instances  laymen  have  done  noble  work 
in  my  diocese.  Colonel  J.  C.  Ide  of  Wilton  acted 
as  lay-reader  and  Sunday  School  superintendent, 
and  his  services  were  attended  by  people  reared  in 
different  communions,  while  his  Sunday  School  was 
the  nursery  for  many  parishes. 

General  McLean,  son  of  Judge  McLean  of  the 
Supreme  Court,  was  a  prominent  lawyer  in  Cin- 
cinnati at  the  beginning  of  the  Civil  War.  He  en- 
listed and  by  his  heroism  became  a  general.  At  the 
close  of  the  war  he  settled  in  Frontenac,  Minnesota, 
where  he  built  Christ's  Church  and  by  his  life  and 
work  was  a  power  of  untold  good  in  the  community. 
There  were  few  parishes  which  presented  classes  for 
confirmation  so  well  trained,  and  no  Sunday  School 
which  showed  more  careful  instruction  in  Christian 
truth.     His  name,  with  those  of  Dr.  Hawley  of  Bed 

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220  LIGHTS  AND  SHADOWS  chap. 

Wing  and  Mr.  Longworth  of  Clear  Lake  and  others^ 
will  remain  a  precious  memory. 

I  believe  that  one  great  hindrance  to  the  progress 
of  the  Church  lies  in  the  frequent  change  of  pastor- 
ates, and  that  often  some  temporary  discouragement 
leads  to  the  resignation  of  the  pastor  at  the  very 
point  where  success  awaited  his  efforts.  As  an  illus- 
tration of  this  I  mention  the  case  of  one  of  my  clergy, 
the  Rev.  Daniel  T.  Booth.  At  the  time  of  his  ordi- 
nation the  only  vacant  place  in  my  diocese  was  a 
mission  where  an  attempt  had  been  made  to  build  a 
church ;  it  was  partly  finished  and  one  thousand  dol- 
lars in  debt.  I  offered  to  give  Mr.  Booth  a  letter  to 
another  bishop,  but  he  said,  "  No,  I  shall  stay  with 
you."  I  sent  him  to  this  mission,  giving  him  a 
stipend  and  a  promise  that  for  every  dollar  raised 
toward  the  debt  I  would  give  another  dollar.  He 
had  a  large  family,  and  the  outlook  was  forbidding. 
But  he  was  in  earnest  and  his  life  preached  daily 
sermons.     As  a  border  man  once  said  to  me :  — 

"  There  are  two  kinds  of  preaching,  one  with  the 
lips  and  one  with  the  life ;  and  life-preaching  doesn't 
rub  out." 

Mr.  Booth  has  been  in  this  parish  where  there  is 
not  a  wealthy  person  for  twenty-three  years.  The 
church,  enlarged  to  double  its  original  size,  has  been 
paid  for,  there  is  a  comfortable  rectory,  and  there  are 
more  communicants  of  the  Church  in  proportion  to 
the  population  than  in  any  village  or  city  in  Minne- 
sota. 

In  the  administration  of  my  diocese  I  have  given 
the  clergy  my  confidence  and  love,  believing  that  it 

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XIX.  OF  A  LONG  EPISCOPATE  221 

was  a  bishop's  duty  to  protect  them  against  unjust 
attacks.  A  layman. in  whom  I  trusted  once  wrote  me 
of  rumors  against  the  character  of  a  clergyman  and 
advised  me  to  secure  him  a  call  elsewhere.  I  kept  my 
own  counsel  and  spent  weeks  in  tracing  the  rumors. 
Being  finally  convinced  that  it  was  a  case  of  slander^ 
I  refused  to  give  the  man  a  transfer,  saying:  '^  If  you 
go,  evil  report  will  follow  you;  here  it  will  be  si- 
lenced. I  know  that  the  rumors  are  false,  and  a 
bishop's  bones  will  stand  between  them  and  you. 

Years  after  that  layman  thanked  me  for  the  ground 
I  had  taken,  saying,  ^^  If  you  had  listened  to  me,  one 
of  the  best  clergymen  in  your  diocese  would  have 
been  ruined." 

In  questions  of  ritual  I  have  conceded  to  the 
clergy  all  the  liberty  which  the  Church  has  given. 
The  ritual  of  the  Church  ought  to  be  the  expres- 
sion of  her  life.  Twenty-one  years  ago  I  said  in  an 
address  to  my  Diocesan  Council :  — 

''  It  has  been  my  earnest  wish  to  heal  the  unhappy 
divisions  of  Christians  and  to  make  love  the  bond  of 
union  of  our  diocese.  A  Catholic  Church  must  be 
broad  enough  for  all  who  love  our  Lord  Jesus  Christ 
in  sincerity  and  truth. 

*'  We  have  no  right  to  question  the  opinions  of  any 
man  who  holds  and  teaches  the  Apostles'  and  Nicene 
Creeds  and  is  loyal  to  the  Church  of  Christ.  Loyalty 
is  a  bond  of  love  and  not  a  yoke  of  bondage.  I  love 
the  Book  of  Common  Prayer  for  its  sincere,  fervent 
piety,  its  clear  declaration  of  the  truth  of  the  Incarna- 
tion, and  because  it  everywhere  teaches  the  blessed 
doctrine  of  justification  alone  by  the  merits  of  our 

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222  LIGHTS  AND  SHADOWS  chap. 

Lord  and  Saviour,  Jesus  Christ.  I  love  it  because  it 
breathes  a  spirit  of  tender  compassion  for  the  erring. 
While  its  warnings  are  heart  searching,  it  everywhere 
holds  up  Jesus  Christ  as  the  only  hope  of  a  lost  world. 
There  has  never  been  a  liturgy  broader  in  its  spirit, 
more  spiritual  in  its  teaching,  or  clearer  in  its  defini- 
tion of  doctrine.  It  does  not  attempt  to  explain  what 
God  has  not  explained,  and  the  doctrines  over  which 
men  have  bitterly  contended  are  here  stated  in  the 
very  language  of  God's  Word.  I  find  in  this  my 
greatest  comfort.  I  would  not  dare  to  use  the  words 
of  any  man  to  set  forth  the  mysteries  of  the  Kingdom 
of  God ;  but  I  can,  with  an  unfaltering  voice,  use  the 
words  which  the  Saviour  has  placed  on  my  lips,  and 
leave  the  deep  spiritual  meaning  to  Him.  No  other 
course  can  reunite  a  divided  Christendom. 

"There  is  growing  up  within  and  without  the  Church 
a  deep  longing  for  a  closer  union  among  those  who 
love  our  Lord  Jesus  Christ.  Christian  men  are  be- 
coming sick  of  the  yokes  of  party  bondage.  There 
is  much  to  grieve  and  wound,  but  there  never  has 
been  a  time  when  the  outlook  has  been  as  hopeful  as 
it  is  to-day.  Never  have  there  been  so  many  signs 
of  the  deepening  of  spiritual  life ;  never  the  world- 
wide interest  in  missions  to  heathen  folk;  never 
more  willing  gifts  to  found  hospitals,  schools,  and 
works  of  mercy.  The  Lord  is  attuning  the  hearts 
of  His  children  to  His  words  in  the  sj^agogue  of 
Nazareth :  — 

"^The  Spirit  of  the  Lord  is  upon  me.  He  hath 
anointed  me  to  preach  the  Gospel  to  the  poor.  He 
hath  sent  me  to  heal  the  broken-hearted,  to  preach 

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zix.  OF  A  LONG  EPISCOPATE  228 

deliverance  to  the  captive,  and  recovering  of  sight  to 
the  blind,  to  set  at  liberty  them  that  are  bruised/ 

'^  It  is  tme  that  infidelity  challenges  the  faith  and 
tries  to  pervert  science  to  its  unholy  work.  Infidelity 
has  never  touched  the  wants  of  humanity ;  scoffs  and 
sneenf  can  furnish  no  foundations  upon  which  men 
can  build  for  time  and  eternity.  As  it  has  been,  it 
shall  be.  The  history  of  Christianity  can  be  read  by 
its  triumphs  and  by  the  bones  of  the  dead. 

"  The  reunion  of  Christians  will  not  come  by  truces 
and  make-believes.  It  will  not  come  by  any  human 
irenicons.  It  will  come  when  the  ever  blessed  Spirit 
of  God  shall  fill  all  Christian  hearts  with  His  love. 
Then  we  shall  love  all  whom  He  loves. 

^^  One  should  be  able  to  recognize  the  blessed  work 
which  Christians  of  different  names  are  doing  at  home 
and  in  heathen  lands,  and  to  see  the  image  of  Christ 
wherever  it  is  to  be  found. 

'^  Of  ritual  I  have  said  that  I  dread  the  strife  which 
may  come  to  the  flock  of  Christ  by  individual  altera- 
tions of  the  ritual  of  the  Church.  Ritual  cannot  re- 
generate the  world.  Unless  it  is  the  expression  of  a 
deep  spiritual  life  hid  with  Christ  in  God,  it  is  a  worse 
mockery  than  gay  garments  on  a  corpse.  Danger  is 
not  in  a  lack  of  ceremonials,  but  in  a  lack  of  holiness. 
The  Church  will  advance  in  the  beauty  of  her  ser- 
vices as  her  spiritual  life  deepens.  The  ritual  of  the 
Church  cannot  be  left  to  individual  fancies.  It  must 
bear  the  Church's  authority  and  symbolize  her  teaching. 

"  Of  the  blessed  sacrament  of  the  Holy  Commun- 
ion, our  Lord's  dying  testament  to  His  people,  I  have 
dwelt  upon  the  danger  of  defining  the  mode  and  the 

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224  LIGHTS  AND  SHADOWS  chaJp. 

manner  of  Christ's  presence  to  the  believer.  It  is 
deplorable  when  an  attempt  is  made  to  lay  bare 
Divine  mysteries.  In  the  most  solemn  hour  of  His 
earthly  life  our  Blessed  Lord  instituted  this  Holy 
Sacrament,  which  has  two  parts  —  the  outward  and 
visible  sign,  and  the  inward  and  spiritual  grace. 
Everything  appertaining  to  this  sacrament  was  or- 
dained by  One  who  was  truly  God.  The  substances 
to  be  set  apart,  the  act  of  consecration,  and  the  faith- 
ful reception  make  the  Sacrament.  There  is  not  a 
place  in  the  Holy  Scriptures  where  our  Blessed  Lord 
and  His  apostles  speak  of  this  Sacrament  that  they 
do  not  enforce  the  faithful  reception  as  a  part  of  the 
Divine  Institution.  It  is  only  when  these  appoint- 
ments of  God  are  fulfilled  that  the  Sacrament  is 
accomplished.  The  time  at  which  the  Sacrament 
becomes  a  Divine  Mystery  is  when,  in  obedience  to 
God's  law,  we  have  duly  received  it.  This  is  the 
plain  teaching  of  the  Church.  In  the  Invocation, 
after  the  Consecration,  we  pray:— 

"  ^  We  most  humbly  beseech  Thee,  0  most  merciful 
Father,  to  hear  us ;  and,  of  Thy  Almighty  goodness, 
vouchsafe  to  bless  and  sanctify,  with  TTiy  Word  and 
Holy  Spirit,  these  Thy  gifts  and  creatures  of  bread 
and  wine  ;  that  we,  receiving  them  according  to  Thy 
Son,  our  Saviour  Jesus  Christ's  holy  institution,  in 
remembrance  of  His  death  and  passion,  may  be  pai> 
takers  of  His  most  blessed  Body  and  Blood.' 

"  Here,  as  in  all  her  teaching,  the  Church  honors  the 
Holy  Ghost,  the  Comforter,  who  is  sent  to  take  of 
the  things  of  Christ  and  reveal  them  unto  us.  The 
prayer  of  Invocation  sets  forth  the  doctrine  which  has 

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XIX.  OF  A  LONG  EPISCOPATE  326 

always  been  held  by  our  branch  of  the  Church  Catho- 
lic —  that  the  Communion  of  tlie  Body  and  Blood  of 
Christ  is  His  gift  to  the  worthy  receiver  of  the  blessed 
Sacrament.  It  is  then  that  the  Church  places  her 
children  on  their  knees.  It  is  a  matter  of  devout 
thanksgiving  that  the  Church  of  England  and  our 
own  Church  have  taught  of  this  sacrament,  that 
which  was  taught  for  one  thousand  years  after  our 
Lord's  Ascension ;  that  it  is  a  means  of  grace  and 
not  an  object  of  adoration.  The  Church  has  always 
repeated  to  her  children  the  words  of  St.  Paul, '  The 
bread  which  we  break,  is  it  not  the  Communion  of  the 
Body  of  Christ?  The  cup  of  blessing  which  we  bless, 
is  it  not  the  Communion  of  the  Blood  of  Christ  ? ' 

"Every  believer  must  feel  a  deep  reverence  for  this 
Holy  Mystery,  and  his  heart  will  be  melted  with  con- 
trition and  his  faith  will  look  up  with  grateful  love 
to  the  One  Mediator  who  in  His  glorified  humanity 
bears  the  mark  of  His  suffering  for  us.  He  wiU 
gladly  accept  the  truth  that  in  this  Sacrament  ^  We 
do  show  forth  the  Lord's  death  until  He  come,'  and 
that  the  minister  of  Christ  by  the  command  of  his 
Lord  sets  forth  and  consecrates  the  broken  bread  and 
poured-out  wine,  as  the  memorial  and  representation 
of  that  one  sacrifice  which  our  great  High  Priest  per- 
petually presents  unto  the  Father.  He  will  humbly 
believe  that  when  he  rightly  receives  this  Sacrament 
through  the  Holy  Ghost  he  receives  the  benefits  of 
Our  Lord's  Passion.  The  Holy  Ghost  is  God's  Vice- 
gerent who  keeps  up  the  life  current  between  disciples 
on  earth  and  their  ascended  Lord. 

"  I  love  a  beautiful  ritual,  but  I  love  more  the  unity 

Q 

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226  LIGHTS  AND  SHADOWS  chap. 

of  the  Church.  There  is  great  danger  that  young 
men  of  little  experience  with  the  world  and  a  good 
deal  of  self,  may  repel  men  from  the  Church.  Far 
better  is  it  to  follow  the  advice  of  the  apostle :  — 

"^Take  heed  lest  by  any  meani^  this  liberty  of 
yours  become  an  occasion  of  stumbling  to  them  that 
are  weak.'  ^When  ye  sin  so  against  the  brethren 
and  wound  their  weak  conscience,  ye  sin  against 
Christ.' 

"  If  a  man  preaches  Christ,  lives  for  Christ,  works 
for  Christ,  and  his  heart  is  full  of  love  for  the  foot- 
sore and  weary,  his  ritual  will  not  provoke  cavil.  If, 
however,  ritual  is  placed  first,  his  mission  has  been 
strangely  forgotten.  The  King's  Daughter  may 
indeed  be  clothed  in  raiment  of  needlework,  but 
the  fair  linen  of  the  Lamb's  bride  is  the  righteousness 
of  the  Saints." 

In  a  visit  to  England  in  1864  I  was  the  guest  of 
Archbishop  Tait,  then  the  Bishop  of  London.  After 
a  long  conversation  upon  the  American  Church,  its 
diocesan  councils  and  work,  I  expressed  some  surprise 
that  with  his  theological  views  he  should  permit  the 
extreme  ritualistic  practices  of  the  clergy  in  St. 
George' s-in-the-East.    He  replied :  — 

"  My  dear  brother,  these  men  are  doing  work  for 
lost  souls,  and  I  cannot  interfere  with  work  done  for 
Jesus  Christ." 

When  the  cholera  came  Bishop  and  Mrs.  Tait 
went  to  St.  George's-in-the-East  to  minister  to  the 
sick  and  dying. 

In  the  autunm  of  the  same  year  I  was  the  guest 
of  my  dear  friend  Bishop  Wilberf orce  at  Cuddeston  j 

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XIX.  OF  A  LONG  EPISCOPATE  227 

and  it  is  a  sweet  memory  that  I  was  permitted  to  see 
into  the  depths  of  that  rare  nature  as  never  before, 
and  afterward  to  better  appreciate  Mr.  Gladstone's 
announcement  of  the  bishop's  death  to  the  Queen, 
"  Your  Majesty  has  lost  your  greatest  subject." 

I  recall  a  visit  which  I  made  at  this  time,  one 
stormy  night  in  November,  with  Mr.  Robert  Minturn, 
who  was  deeply  interested  in  work  for  the  poor,  and 
Mr.  Glynn,  to  a  refuge  filled  with  wretched  men  and 
women  in  the  worst  part  of  London.  The  doors  were 
guarded  by  policemen  to  prevent  noted  criminals  from 
entering.  The  women  were  in  an  upper  hall  while 
the  men  occupied  a  large  hall  on  the  ground  floor. 
Each  person  was  registered,  the  nationality,  age,  and 
religion  recorded,  and  the  cases  were  examined  by 
district  visitors.  When  the  rooms  were  full,  bread 
and  coffee  were  distributed,  after  which  a  hymn  was 
sung,  a  chapter  from  the  gospels  read,  and  a  prayer 
offered.  The  visitors  then  passed  from  one  to  another 
with  words  of  comfort  and  encouragement.  I  was 
attracted  by  the  gentle  voice  of  a  lady  dressed  in 
mourning  who  seemed  to  have  a  peculiar  influence 
upon  the  women,  who  hung  upon  every  word  that 
fell  from  her  lips.  I  learned  that  she  was  the 
daughter  of  a  prominent  nobleman,  and  came  regu- 
larly every  week  to  minister  to  her  wretched  sisters. 

As  we  were  leaving  Mr.  Minturn  said :  — 

"I  suppose  you  do  not  have  many  Americans 
here?" 

"  No,"  replied  Mr.  Glynn,  "  but  there  is  one  here 
to-night." 

Mr.  Minturn  asked  me  to  see  him  and  find  out  if 

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228  LIGHTS  AND  SHADOWS  chap.  xix. 

he  were  a  worthy  object  of  charity.  I  found  that 
the  poor  fellow  had  come  from  St.  Louis  and  had  an 
interesting  history,  but  misfortune  had  followed  him 
until  his  means  had  become  exhausted.  He  had 
pawned  his  coat  for  food,  and  would  have  been  a 
wanderer  in  the  street  had  it  not  been  for  this  refuge. 
He  described  people  and  places  in  St.  Louis  so  accu- 
rately that  I  believed  it  to  be  a  case  of  honest  suffer- 
ing. Mr.  Minturn  wrote  to  his  shipping  agent  in 
London :  — 

Buy  A.  B.  a  suit  of  clothes  and  send  him  home  on  the  first 
ship.  Write  the  New  York  office  to  give  him  a  ticket  for  St. 
Louis. 

The  same  evening  he  arranged  to  send  two  orphan 
children  to  good  homes. 

Mr.  William  H.  Aspinwall,  who  was  then  in  Lon- 
don, invited  me  to  accompany  him  to  Rome.  We  had 
no  clergyman  at  that  time  in  Rome,  and  during  my 
stay  I  did  much  parish  work.  After  a  service  held 
in  the  English  Church  outside  the  walls,  I  overheard 
an  English  woman  say  to  another :  — 

'^  Who  was  the  bishop  who  preached  to-day  ?  " 

And  the  answer  was :  — 

"The  Bishop  of  Mimosa;  he  comes  from  South 
Africa,  you  know." 


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^     CHAPTER  XX 

In  1865  I  visited  Palestine,  that  land  consecrated 
as  the  place  where  the  Son  of  God  tabernacled  in  the 
flesh.  With  all  its  desolation  it  is  the  dearest  of  all 
lands  to  the  Christian.  Its  forests  are  cut  down ;  on 
its  barren  hillsides  the  rocks  tell  us  that  no  longer 
does  the  fig  tree  blossom,  nor  the  vine  bear  fruit. 
The  wandering  Bedouin  sweeps  over  the  desert  with 
his  robber  bands,  and  the  Moslem  makes  the  freed- 
men  of  Jehovah  his  slaves.  In  Judea  the  child  of 
Abraham  is  the  man  of  the  trembling  eye  and  wan- 
dering foot.  And  yet  it  is  the  same  land  where 
Abraham  pitched  his  tent,  and  where  Jacob  fed  his 
flocks;  where  Moses  gazed  at  Pisgah,  and  where 
David  and  Solomon  ruled.  It  has  within  its  borders 
the  pathways  and  abiding-places  of  Jesus,  the  only 
Begotten  Son  of  God.  Everywhere  some  memorial 
of  the  Saviour  is  found.  Although  it  has  been 
trodden  under  foot  by  the  heel  of  Gentile  armies, 
and  its  bosom  scarred  with  the  battles  of  contending 
hosts,  it  is  the  same  land ;  and  he  who  travels  there 
with  a  thoughtful  heart  will  see  everywhere  the 
finger  of  God. 

There  is  no  tramp  of  busy  feet,  no  whistling  car, 
no  cry  as  of  men  who  strive,  no  glitter  and  show  to 
cheat  the  heart  of  God's  lesson.  Its  hillsides  and 
valleys,  its  crumbling  cities  and  villages,  its  broken 

229 

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230  LIGHTS  AND  SHADOWS  chap. 

columns  and  spoiled  fountains  speak  of  the  dim  past, 
and  hush  to  silence  every  thought  save  to  read  there 
transactions  between  God  and  man. 

It  is  a  strange  and  mysterious  ordering  of  the 
Providence  of  God  that  in  this  restless  world  of 
change  the  habits  and  customs  of  Judea  are  un- 
changed. It  remains  a  silent  witness  of  the  truth 
of  the  revelation  of  God.  The  Arab  shepherd's  tent 
is  to-day  as  when  Joseph's  brethren  fed  their  father's 
flocks  at  Dothan.  The  gray-haired  patriarch  sits  in 
the  door  of  the  tent,  as  did  Abraham  at  Mamre; 
while  beside  it  are  the  women  grinding  at  the  mill 
with  the  upper  and  nether  millstone.  The  swarthy 
maiden,  another  Rebecca,  draws  water  at  the  well, 
and  hastens  to  let  down  the  pitcher  from  her  head 
to  give  the  traveller  drink.  The  people  sleep  upon 
a  simple  mat  which  any  child  might  take  up.  The 
household,  in  village  or  city,  walk  on  the  roofs  of  the 
dwellings.  The  women  still  wear  the  close  veil,  ear- 
rings, and  bracelets ;  and  the  burnos  is  the  same  outer 
garment  which  the  law  of  Moses  returned  to  its 
owner  before  eventide.  The  simple  meal  is  Abigail's 
gift  to  David,  "  a  dressed  kid,  parched  com,  clusters 
of  raisins,  and  dried  figs." 

Not  less  interesting  is  the  character  of  the  country. 
The  palm  tree,  the  olive,  and  the  sycamore  are  still 
seen ;  the  few  gardens  and  vineyards  yield  the  same 
productions,  while  the  mountains  stand  round  about 
Jerusalem.  The  dreary  waste  of  the  Dead  Sea  and 
the  Desert  of  Temptation  are  unchanged.  To-day, 
as  of  old,  Sharon  is  a  garden  of  flowers,  the  dew  falls 
on  Hermon,  and  the  cedars  grow  on  Lebanon.     I 

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XX.  OF  A  LONG  EPISCOPATE  231 

found  the  Bible  of  my  childhood  the  best  of  guide- 
books. 

It  is  in  this  rich  field  of  clustering  association  that 
Palestine  offers  its  holiest  charms.  The  undesigned 
coincidences  which  appear  with  every  day's  journey 
make  the  traveller  feel  as  if  he  were  living  in  the 
days  of  gospel  history. 

For  instance^  far  away  in  the  distance  a  sower  is 
scattering  his  seed ;  upon  reaching  the  place  one  sees 
in  the  narrow  bridle-path  the  seed  to  be  trodden 
under  foot  by  the  horses.  On  one  side  the  Spina 
Christi  hugs  the  earth  while  it  pierces  the  heart  with 
its  blood-stained  memory ;  on  the  other  side  the  rock 
crops  out  to  the  surface,  and  scattered  about  are 
patches  of  rich  soil.  One  finds  one's  self  listening  to 
the  parable  of  Jesus.  Yonder  on  the  hDlside  are  a 
shepherd  and  his  sheep,  not  as  elsewhere  with  a 
faithful  dog  guiding  the  flock,  but  the  shepherd  goes 
before  and  leadeth  them  out  —  he  calleth  his  sheep 
by  name,  and  they  hear  his  voice  and  follow  him 
whithersoever  he  goeth.  And  so  the  Great  Shepherd 
of  Israel  is  pleading  with  one's  heart  as  one  looks 
upon  this  pastoral  scene. 

The  wild  flowers  of  every  tint  spring  up  where- 
ever  there  is  a  bit  of  earth  —  the  violet,  the  daisy, 
the  anemone  —  reminding  one  of  home ;  and  a  hun- 
dred varieties,  with  a  color  richer  than  any  of  these 
dear  home  sisters,  preach  again  the  sermon  on  the 
mount. 

The  Eastern  name  of  water,  "  Gift  of  God,"  tells 
why  Jesus  should  have  said  to  the  poor  bewildered 
woman  of  Samaria,  "If  thou  knewest  the  gift  of  God, 

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232  LIGHTS  AND  SHADOWS  chap. 

and  who  it  is  that  saith  to  thee,  Give  me  to  drink, 
thou  wouldst  have  asked  .  .  .  living  water." 

It  is  plain  that  this  is  the  land  where  Jesus  found 
sermons  for  his  untutored  hearers  in  everything 
which  their  eyes  saw.  The  village  or  ruined  fortress 
on  the  hillside,  which  at  eventide  casts  its  light  afar, 
the  woman  kneading  bread  in  the  door  of  the  tent, 
the  shepherd  dividing  his  sheep  from  the  goats,  the 
coimtless  sparrows  of  the  air.  For  Him  everything 
held  a  sermon  to  lead  bewildered  men  to  find  fellow- 
ship with  God. 

It  is  perhaps  fortunate  if  one  enters  Palestine  after 
a  sojourn  in  Egypt  where  the  hoary  antiquities,  which 
for  over  forty  centuries  have  defied  storm  and  tem- 
pest, so  far  antedate  the  scenes  of  gospel  history 
that  it  makes  it  a  simple  matter  to  realize  events 
which  happened  only  nineteen  hundred  years  ago. 
To  one  who  has  familiarized  his  mind  with  the  pyra- 
mids of  Gizeh,  the  tombs  of  Memphis,  or  the  temples 
of  Thebes,  marvels  which  challenged  admiration  when 
Abraham  came  into  Egypt  or  when  Joseph  was  sold 
a  slave  in  Potiphar's  house,  there  will  be  little  diffi- 
culty in  grasping  the  reality  of  Bethany,  Jerusalem, 
and  the  Mount  of  Olives,  with  their  sacred  associa- 
tions. I  found  it  much  harder  to  realize  the  fact 
that  when  Herodotus  entered  Egj^t  the  pyramids 
had  stood  through  more  than  two  thousand  years  of 
history  than  I  did  to  feel  myself  following  the  foot- 
steps of  my  Master  and  lingering  in  His  abiding- 
places. 

The  old  port  of  Jaffa  looks  out  upon  the  Mediter- 
ranean from  the  hillside  on  which  it  is  perched,  with 

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XX.  OF  A  LONG  EPISCOPATE  2S8 

its  picturesque  background  of  orange  gardens  and 
groves  of  mulberry  and  sycamore  and  fig  trees.  It 
has  no  harbor,  but  a  ledge  of  rocks  forms  a  break- 
water behind  which  in  pleasant  weather  the  feluccas 
with  their  long  lateen  sails  are  seen. 

In  one  of  my  first  walks,  a  little  Arab  said  to  me : 
'^  Christian,  you  see  Simon  Tanner  house  ?  All  Eng- 
lish see  him."  I  followed  my  dusky  guide  to  the 
old  ruin  which  bears  the  tradition  of  Simon  the 
Tanner's  house,  by  the  seaside,  and  I  confess  that 
without  raising  any  question  of  identity,  it  was  like 
rewriting  history  to  stand  there  and  recall  the 
wonderful  vision  of,  as  it  were,  ^^  a  great  sheet  let 
down  by  the  four  corners  from  heaven." 

From  the  quay  at  my  feet  Jonah  sailed  for  Tar- 
shish ;  and  yonder  Hiram's  ships  of  Tyre  brought  the 
gold,  the  hewn  timber,  and  the  precious  stones  for 
Solomon's  Temple ;  while  from  this  point  those  world- 
renowned  Phoenician  galleys  sailed. 

It  has  blessed  memories  of  apostolic  preaching,  of 
miracles  of  healing,  and  a  long  line  of  martyrs  of 
Christ. 

The  beauty  of  a  distant  view  of  the  Holy  City  is 
lost  by  an  approach  from  the  Jaffa  road ;  and  yet  I 
am  sure  that  no  Christian  ever  looked  for  the  first 
time  upon  Jerusalem  that  he  did  not  cry  from  the 
depth  of  his  heart, ''  Beautiful,  beautiful  is  Mt.  Zion, 
the  joy  of  the  whole  earth !  " 

On  the  hill  which  overlooks  the  city  I  was  met  by 
one  of  the  good  deaconesses  of  Kaiserworth  and  her 
school  of  Arab  children  who  had  come  to  welcome  an 
American  bishop  with  a  song. 

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2U  LIGHTS  AND  SHADOWS  chap. 

Eastward  wound  the  rocky  road  leading  down  to 
Jericho,  and  on  the  right  the  undulating  country 
toward  Bethlehem;  while  at  my  feet  lay  the  Valley 
of  Hinnom  and  Aceldama,  and  beyond  the  Kedron 
beautiful  Mt.  Olivet. 

The  desolation  on  every  side  melts  the  heart  to 
tenderness  and  blinds  the  eyes  with  tears ;  thoughts 
chase  each  other  strangely  as  one  remembers  that  he 
is  looking  on  the  home  of  Melchisedec  the  King  of 
Salem,  and  that  upon  this  hillside  Abraham  came  to 
offer  Isaac,  and  Solomon  built  a  house  for  the  Lord 
which  was  the  glory  of  all  lands ;  and,  above  all,  that 
here  Jesus  had  walked,  teaching  the  people,  and  had 
watered  the  earth  with  His  tears  and  His  blood. 

One  sees  many  traditional  sights  of  holy  places, 
but  I  am  not  aware  that  any  scholar  has  questioned 
that  the  Mosque  of  Omar  stands  on  the  site  of  the 
Temple  on  Mt.  Moriah. 

The  Via  Dolorosa,  the  way  of  sorrow  which  our 
blessed  Lord  trod  to  the  cross,  begins  near  the 
Mosque  of  Omar.  Faith  does  not  require  that  one 
should  believe  that  the  events  which  are  commemo- 
rated at  the  stations  along  this  street  happened  at  the 
exact  places,  and  yet  no  thoughtful  person  can  walk 
through  that  lonely  street  without  the  deepest  emo- 
tions ;  for  somewhere  near  there  was  a  Via  Dolorosa 
pressed  by  the  feet  of  Jesus. 

To  me  it  mattered  little  whether  it  lay  fifty  feet 
on  one  side,  or  fifty  feet  on  the  other  side.  I  did  not 
need  the  privilege  of  St.  Thomas,  to  put  my  finger 
in  the  print  of  the  nail.  I  did  not  go  to  Palestine  as 
an  engineer,  with  compass  and  level  to  identify  every 

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zx.  OF  A  LONG  EPISCOPATE  235 

sight,  but  simply  as  a  Christian  to  join  the  crowd  of 
loving  hearts  who  were  there  to  know  more  of  Jesus. 
No  man  can  be  envied  who  can  find  no  better  occu- 
pation than  that  of  heaping  doubts  upon  the  religion 
of  Christ. 

Although  I  had  visited  the  Holy  Sepulchre  often, 
and  at  the  time  of  the  impressive  ceremonies  of  the 
fSte  day,  I  was  most  touched  by  the  sight  of  a 
Russian,  a  Syrian,  a  Copt  mother  from  Egypt,  a 
Frenchman,  and  an  Englishman  who  were  waiting 
with  devout  faces  for  admission,  showing  as  it  did 
the  love  of  divers  creeds  and  nations  for  that  one 
grave,  for  the  light  which  it  has  shed  upon  all  other 
graves. 

As  I  sat  one  day  on  the  top  of  Mt.  Olivet,  my 
guide,  Abraham,  an  old  Hebrew  resident  of  Jerusalem, 
pointing  far  away  beyond  the  Joppa  Gate,  said :  — 

*^  That  is  Aceldama." 

^'  Abraham,  what  do  you  mean  by  Aceldama  ?  "  I 
asked. 

^^  Surely,"  he  replied,  ^Hhe  field  of  blood." 

"But  was  there  a  field  of  blood?"  I  asked.  I 
shall  never  forget  the  look  of  sadness,  as  he  said, 
with  deep  feeling :  — 

"  It  is  a  tradition  of  my  fathers  that  it  was  bought 
with  the  blood  of  Jesus."  And  then  he  added,  "  It 
was  a  mistake  to  crucify  Jesus ;  he  must  have  been  a 
prophet  of  Grod  or  we  should  not  be  strangers  in  the 
land  of  our  fathers." 

The  route  to  Bethlehem  led  us  past  Rachael's 
tomb,  to  which  my  faithful  Abraham  pointed,  with 
the  words,  "  It  is  the  grave  of  our  Mother  Bachael^ 

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286  LIGHTS  AND  SHADOWS  chap. 

and  the  only  piece  of  public  property  which  we  own 
in  the  land  of  our  fathers." 

In  making  the  journey  to  the  Dead  Sea  it  is  neces- 
sary to  rest  a  night  at  Mar  Saba^  a  convent  perched 
like  an  eagle's  nest  in  the  cleft  of  the  rock.  From 
this  anchorites'  home  to  the  Dead  Sea  it  is  a  break- 
neck ride  along  the  edge  of  the  Quarranta,  the  desert 
of  temptation.  It  is  a  region  of  desolation  with  no 
sign  of  a  living  thing.  The  earth  is  torn  into  vast 
chasms,  while  here  and  there  are  sandhills  which  the 
wind  has  pressed  so  closely  that  they  look  as  if  cov- 
ered by  canvas  and  strained  to  the  earth. 

A  ride  of  two  hours  brings  one  to  the  River  Jor- 
dan. The  river  varies  in  depth  from  three  to  ten 
feet,  and  is  from  fifty  to  two  hundred  feet  in  width. 
We  missed  the  exciting  scene  of  the  annual  bathing 
of  the  pilgrims,  but  I  had  the  far  greater  privilege  of 
baptizing  a  fellow  traveller  in  water  consecrated  by 
the  baptism  of  the  Saviour. 

While  at  Mar  Saba  the  heat  and  the  fleas  had  been 
so  disturbing  that  sleep  had  been  impossible,  and  we 
had  spent  the  night  in  conversation.  I  had  been 
asked  by  one  of  our  number,  a  Quaker  from  Phila- 
delphia, to  give  the  views  of  our  Church  upon  bap- 
tism. I  said  that  our  Saviour  established  a  kingdom 
on  earth  of  which  He  was  the  King ;  that  He  made 
the  door  of  entrance  Christian  baptism  in  words 
the  depth  of  which  no  man  could  fathom :  — 

*^  Verily  I  say  unto  you  that  except  a  man  is  bom 
of  water  and  of  the  Spirit,  he  cannot  enter  the  king- 
dom of  God." 

Nicodemus  asked  our  Lord  two  questions.     The 

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XX.  OP  A  LONG  EPISCOPATE  287 

one,  as  to  the  mystery,  he  did  not  answer,  for  it  be- 
longed to  the  Government  of  God ;  the  other,  as  to 
duty,  our  Lord  answered  so  plainly  that  it  has  been 
a  law  of  the  Christian  Church  for  eighteen  hundred 
years.  I  used  the  comparison  of  a  foreigner  receiving 
citizenship,  that  it  was  not  the  office,  it  was  not  the 
form,  but  it  was  the  nation  which  stood  behind  the 
form,  which  conferred  the  boon  of  citizenship  on 
the  alien.  Only  in  the  nation's  way  could  he  receive 
it.  So  here,  there  must  be  the  repentance  which  is 
turning  to  God,  the  faith  which  looks  to  Christ  as 
the  Saviour,  and  obedience  to  Christ  in  receiving  the 
Sacrament  of  His  appointment. 

The  little  company  all  seemed  much  interested  in 
the  conversation,  especially  a  young  Harvard  man 
who  had  been  with  me  during  the  journey  from 
Cairo  and  whose  thoughtful  questions  on  several  oc- 
casions, when  speaking  of  spiritual  truths,  had  shown 
his  deep  interest.  He  said  to  me  after  we  left  the 
Dead  Sea :  — 

^^  Bishop,  I  cannot  tell  you  how  deeply  I  feel  in 
this  matter ;  I  cannot  bear  to  go  by  the  place  where 
our  Saviour  was  baptized,  unbaptized.  Will  you 
baptize  me  ?  " 

'^  If  thou  believest,  thou  mayest,''  I  answered,  and 
when  we  reached  the  Jordan  I  administered  the 
blessed  Sacrament  to  my  friend  in  the  presence  of  a 
company  of  Christian  pilgrims  and  a  crowd  of  Arabs. 

The  scene  from  the  hiUs  back  of  the  ancient  site 
of  Jericho  is  one  of  the  most  beautiful  upon  which  I 
have  ever  looked.  The  eye  takes  in  the  sweep  of  the 
Jordan  at  the  foot  of  the  hills  of  Moab,  a  vast  amphi- 

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288  LIGHTS  AND  SHADOWS  chap. 

theatre  from  thirty  to  fifty  miles  in  extent^  while 
northward  are  the  snow-capped  mountains  of  Leba- 
non. Eastward,  at  the  foot  of  these  hills,  Israel 
crossed  the  Jordan.  Here  Naaman  was  healed  of  his 
leprosy,  and  yonder  the  blind  man  cried,  "Jesu, 
mercy."  A  babbling  spring  near  by  still  bears  the 
name  of  Elisha,  because  he  healed  it  of  its  bitter 
waters.  Behind  is  the  dreary  road  from  Jerusalem 
to  Jericho,  where,  as  in  our  Saviour's  time,  the  travel- 
ler, unless  guarded  by  Arab  soldiers,  would  fall  among 
thieves  who  would  wound  him,  strip  him  of  his  rai- 
ment, and  leave  him  half  dead. 

It  was  while  travelling  over  this  road,  faint  and 
burning  with  the  beginning  of  Syrian  fever,  that  I 
crept  under  the  shadow  of  a  rock,  and  understood 
as  never  before  the  meaning  of  the  prophecy,  "  He 
shall  be  to  His  people  like  the  shadow  of  a  great 
rock  in  a  weary  land." 

Upon  reaching  Jerusalem  Bishop  Gobat  took  me 
to  his  home,  and  I  owe  my  life,  under  God,  to  the 
care  of  his  family  and  of  the  faithful  deaconesses 
of  Kaiserworth. 

During  that  long  illness,  when  vibrating  between 
life  and  death,  my  good  Abraham  came  often  to  my 
bedside,  and  with  uplifted  hands  prayed :  — 

"May  the  God  of  Abraham,  of  Isaac,  and  of 
Jacob,  bring  thee  safe  to  thy  kindred." 

Were  these  pages  a  chronicle  of  my  journey 
through  the  blessed  land  of  our  Saviour,  they  would 
soon  multiply  into  a  volume,  for  the  overwhelming 
thoughts  and  memories  which  fill  the  heart  amid 
scenes  so  sacred,  tempt  to  a  detailed  description  of 

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XX.  OF  A  LONG  EPISCOPATE  239 

places  and  impressions  quite  out  of  place  in  a  mere 
collection  of  brief  incidents  of  a  busy  life. 

On  my  way  to  Paris  I  had  a  relapse,  and  was  care- 
fully nursed  by  Mr.  Richard  Kingsland,  of  New  York. 
Upon  my  arrival  I  heard  of  the  assassination  of 
President  Lincoln.  No  words  can  describe  the  feel- 
ing of  sorrow  which  pervaded  all  classes,  as  if  his 
death  were  a  personal  bereavement. 

My  dear  friends,  Dr.  Theodore  Evans  and  his 
wife,  took  me  to  their  home  and  cared  for  me  until 
restored  to  health. 

Dr.  Evans  was  warden  of  the  American  Church 
in  Paris.  His  brother,  Dr.  Thomas  Evans,  who 
saved  the  Empress  Eugenie  from  the  violence  of  a 
Parisian  Commune,  will  be  held  in  grateful  remem- 
brance by  all  who  honor  brave  men. 

Emperor  Napoleon  said  one  day  to  Dr.  Theodore 
Evans,  "Next  Sunday  there  will  be  a  fSte  at  the 
palace,  and  we  shall  expect  you  to  be  present." 

Dr.  Evans  replied,  "Sire,  on  that  day'  I  serve 
another  King." 

"But,"  said  the  Emperor,  "suppose  I  send  for 
you  to  do  some  work  for  me?" 

"Sire,"  was  the  answer,  "if  it  is  to  relieve  pain, 
I  shall  go ;  but  if  it  is  to  do  work  which  can  be  done 
as  well  another  day,  I  cannot  go.  If  not  loyal  to 
my  Grod,  I  shall  not  be  loyal  to  my  sovereign." 

Napoleon  responded,  "Monsieur  Evans,  I  respect 
America  more  than  ever  before." 


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CHAPTER  XXI 

On  my  return  to  Minnesota  I  was  deeply  gratified 
to  find  that  my  work  had  been  so  faithfully  cared 
for  by  my  clergy  during  my  illness.  I  wish  that 
time  would  permit  me  to  speak  of  each  of  these  dear 
brothers  and  to  tell  the  story  of  their  labors. 

The  Rev.  Edward  Livermore,  descended  from  gen- 
erations of  gifted  men,  came  to  the  diocese  in  1860, 
and  was  for  many  years  the  only  missionary  in  the 
southwestern  part  of  the  state.  Mr.  Livermore,  a 
High  Churchman,  and  one  of  the  most  loyal  men 
who  ever  gladdened  a  bishop's  heart,  received  the 
following  tribute:  — 

On  one  of  my  visitations  to  a  certain  parish  a 
woman  came  to  me,  with  face  beaming  with  satisfac- 
tion, and  exclaimed,  "  Bishop,  I  am  so  glad  that  you 
sent  us  that  dear  evangelical  preacher,  for  if  you  had 
sent  us  a  High  Churchman  it  would  have  ruined 
our  work." 

The  Rev.  David  Buel  Knickerbacker,  afterward 
Bishop  of  Indiana,  was  a  leader  in  the  missionary 
field.  He  was  an  untiring  worker  and  a  devoted 
parish  priest,  whose  willing  feet  led  him  to  homes 
of  sickness  and  sorrow,  and  to  seek  the  neglected 
and  the  stranger. 

The  Rev.  Dr.  Paterson  was  the  devoted  and 
scholarly  rector  of  St.  Paul's  Church,  St.  Paul ;  the 

240 

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NAPOLEON  WABASHA, 
Catechist,  Son  of  the  Hereditary  Chief  of  the  Sioux 


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CHAP.  XXI.  A  LONG  EPISCOPATE  241 

Bey.  Dr.  van  Ingen,  the  eloquent  rector  of  Christ's 
Church,  St.  Paul;  and  the  Bev.  S.  Y.  McMasters, 
an  encyclopsddia  of  science  and  history. 

The  Bey.  Edward  B.  Welles  of  Bed  Wing  repre- 
sented the  Holy  Herbert  in  the  diocese ;  and  the  Bey. 
Charles  Woodward,  rather  than  abandon  his  mission, 
walked  nine  miles  and  back  fiye  days  in  the  week  to 
teach  school  in  St.  Paul. 

One  of  the  most  original  of  my  clergy  was  the 
Bey.  Benjamin  Eyans,  at  one  time  a  city  missionary 
in  New  York.  At  one  of  his  stations  he  alluded  in 
his  sermon  to  the  miracles  of  our  Lord.  A  sceptic 
arose  and  said :  — 

<<  We  do  not  belieye  in  miracles,  and  if  you  belieye 
in  them,  will  you  explain  that  story  about  the  quails 
which  fell  six  feet  thick  about  the  camp  of  Israel? 
We  think  it  a  lie." 

**  My  friend,"  said  Mr.  Eyans,  calmly,  "  there  are 
people  who  are  listening  to  my  sermon ;  if  I  stop  to 
talk  to  you  they  will  lose  it.  Next  Sunday  I  will 
preach  a  sermon  on  quails  if  you  will  be  present." 

The  next  Sunday  the  school-house  was  crowded 
with  an  eager  congregation.  Mr.  Eyans  began  his 
sermon  by  saying :  — 

"  Do  not  think,  my  friends,  that  you  will  solye  all 
the  difficulties  of  the  Bible  by  opening  a  commentary. 
I  once  saw  in  a  commentary  that  these  quail  might 
haye  been  locusts.  Moses  knew  the  difference  be- 
tween a  grasshopper  and  a  bird.  The  psalmist  says, 
*  They  fed  on  feathered  fowl,'  and  so  they  did.  Is  the 
gentleman  here  who  interrupted  me  last  Sunday  ?  " 
The  man  arose  and  Mr.  Eyans  asked,  ^^  Can  you  tell 

m 

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242  LIGHTS  AND  SHADOWS  chap. 

me  how  many  of  the  children  of  Israel  were  going 
from  Egypt  to  Canaan  ?  " 

"  No/'  was  the  answer. 

^'  Can  you  tell  me  the  time  of  the  year  that  this 
happened  ?  " 

"No." 

"  Can  you  tell  me  the  character  of  the  country  ?  " 

"  No." 

"  Can  you  tell  me  whether  the  quail  is  a  migratory 
bird?" 

"No." 

To  each  of  twelve  questions  the  sceptic  answered, 
No.  Then  sadly  turning  to  the  congregation  Mr. 
Evans  continued :  — 

"  Brethren,  here  is  one  of  your  neighbors  who  pro- 
poses to  trample  the  Bible  under  his  feet  in  the 
suspicion  that  he  has  found  in  it  a  lie.  You  will 
bear  me  witness  that  he  cannot  answer  any  one  of 
the  questions  necessary  to  understand  the  story  of 
the  quails.  Is  there  any  one  present  who  has  lived  in 
New  England?" 

"  I  came  from  New  Hampshire,"  replied  a  man. 

"  Did  you,"  asked  Mr.  Evans,  "  ever  see  immense 
flocks  of  pigeons  fly  over  the  country  against  a  strong 
wind?" 

"  Very  often,"  was  the  answer,  "  and  they  fly  so 
low  that  I  have  knocked  them  down  with  a  club." 

"True,"  exclaimed  Mr.  Evans.  "Now  the  chil- 
dren of  Israel  had  no  guns,  and  that  strong  wind 
caused  the  quail  to  fly  so  low  that  it  was  a  simple 
matter  to  supply  the  camp  with  food." 

The  doubter  took  his  seat  effectively  silenced. 

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XXI.  OF  A  LONG  EPISCOPATE  2iS 

I  once  had  an  appointment  at  a  border  town,  and 
being  overtaken  by  a  storm  I  stopped  at  a  log  house 
to  warm  myself.  The  owner  after  greeting  me  said :  — 

"  Bishop,  I  hear  you  are  going  to  preach  at  

to-night.  I  reckon  you'll  have  a  lively  time,  for  an 
infidel  who  has  been  giving  lectures  there  says  he  is 
going  to  tackle  you." 

My  sermon  that  night  was  on  the  love  of  God  in 
Christ  Jesus,  and  the  blessedness  of  His  service ;  the 
text,  "Whosoever  shall  do  the  will  of  my  Father 
which  is  in  heaven,  the  same  is  my  brother,  and 
sister,  and  mother."  At  the  close  of  the  service  a 
man  came  forward,  and  standing  in  front  of  me, 
said :  — 

^^  Bishop,  I  want  to  know  if  your  Church  believes 
inheU?" 

I  looked  at  him  quietly  and  answered :  — 

"If  you  want  to  know  what  I  believe  on  this 
subject  I  will  tell  you  a  story  which  covers  my  faith. 
A  devout  old  negro  slave  had  a  young  niece  who 
seemed  bound  to  go  the  wrong  way.  One  evening 
the  child  came  bounding  into  the  cabin  from  some 
scoffer's  gathering,  and  exclaimed :  — 

"Aunty,  Ise  done  gwine  to  b'leve  in  hell  no 
more.  If  dere  done  be  any  hell,  Ise  like  ter  know 
whar  dey  gits  de  brimstone  fur  it !  " 

The  old  Aunty  turned  her  eyes  sorrowfully  upon 
the  girl  and  answered,  with  tears  running  down  her 
cheeks :  — 

"  Oh,  honey  darlin',  look  dat  yer  doesn't  go  dere ; 
you  done  find  dey  all  takes  dere  own  brimstone  wid 
em. 

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244  LIGHTS  AND  SHADOWS  chap 

Some  of  ihe  dearest  memories  of  my  episcopate 
are  comiected  with  the  Rev.  George  L.  Chase,  one  of 
the  gentlest  and  wisest  men  I  have  ever  known. 
He  was  a  student  of  my  own  theological  teacher,  the 
Rev.  Dr.  W.  D.  Wilson,  and  came  to  me  from  the 
diocese  of  western  New  York  an  invalid;  but  he 
was  one  of  the  earnest  souls  who  say,  "  Woe  is  me  if 
I  preach  not  the  gospel  of  Christ.''  He  was  an 
artist,  a  scholar,  a  man  of  a£Eairs,  and  added  to  all 
other  graces  he  had  a  passionate  love  for  men  who 
sin  and  suffer.  He  was  loyal  to  the  Church.  As  he 
had  authority  to  preach  the  gospel  he  believed  that  it 
was  his  privilege  to  preach  it  wherever  men  would 
hear.  Many  a  missionary  journey  have  we  had 
together,  holding  wayside  services  under  every 
manner  of  roof. 

One  bright  winter  day,  before  the  advent  of  rail- 
ways, we  left  St.  Anthony's  Falls  for  a  fifty-mile 
drive  to  the  Mille  Lacs  lumber  camps.  The  tempera- 
ture was  thirty  degrees  below  zero,  but  our  Arctic 
garments  defied  cold.  How  well  I  remember  the 
creaking  of  the  sledge  runners,  the  music  of  the  bells, 
the  rime  on  bush  and  forest  tree  and,  as  the  sun 
went  down,  the  "  sun-dogs."  As  we  drove  up  to  the 
camp  there  was  a  chorus  of  welcomes  to  "Parson 
George,"  and  scrutinizing  glances  at  his  bishop  to 
see  if  he  were  a  "tenderfoot"  or  to  the  manor 
bom. 

The  enormous  log  house  of  the  camp  contained  a 
long  front  room  flanked  by  a  tier  of  bunks  on  either 
side,  filled  with  hay.  •  In  the  centre  of  the  room 
stood  a  huge  monster  in  the  shape  of  an  iron  stove, 

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zxi.  OF  A  LONG  EPISCOPATE  345 

always  kept  at  a  red  heat,  and  around  which  hung 
the  drying  wardrobes  of  the  men.  In  the  rear  there 
was  another  large  room  with  a  kitchen  at  one  end,  pre- 
sided over  by  the  most  honored  man  in  the  camp, 
the  cook,  with  his  assistant  ^'  cookee." 

Soon  after  our  arrival  supper  was  called,  and  such 
a  supper !  Great  pans  of  baked  beans,  haunches  of 
venison,  beef  and  pork,  every  variety  of  vegetable  and 
the  best  of  tea  and  cofiEee.  The  lumbermen  in  those 
days  lived  most  sumptuously. 

After  the  table  was  cleared  and  the  men  had  seated 
themselves,  I  made  a  few  ejqplanations  of  the  service, 
saying  that  it  was  the  asking  of  God  our  Father  for 
the  things  needed ;  that  the  hymns  were  Grod's  praises ; 
and  that  the  reading  of  the  Bible  was  the  hearing  of 
His  message.  As  the  hymn  was  given  out  there  was 
a  hushed  stillness ;  the  words  ^'  Jesus  Lover  of  my 
Soul "  seemed  to  awaken  memories  of  a  far-off  home 
or  some  village  church,  for  here  and  there  could  be 
heard  and  seen  the  trembling  of  a  voice,  and  the  hasty 
brushing  away  of  a  tear.  The  heart  was  so  deeply 
moved  after  looking  into  the  bronzed  faces  of  those 
sons  of  Anak,  that  out  of  its  own  fulness,  the  love  of 
Jesus  Christ  was  poured.  They  were  deeply  moved, 
and  after  the  benediction  there  was  neither  noise  nor 
laughter  as  they  went  to  their  bunks. 

As  a  rule  the  men  were  reverent  in  behavior.  On 
one  occasion,  however,  a  young  man  tried  to  excite  a 
laugh  during  the  service,  upon  which  the  chief  lumber- 
man seized  the  offender  by  the  collar  with  the  words : 
"  Were  you  brought  up  in  a  Christian  land  ?  I'll  teach 
you  how  to  behave  to  a  minister ! "  and  putting  him 

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246  LIGHTS  AND  SHADOWS  chaf. 

out  into  the  freezing  night  he  added, "  Stay  there,  till 
you  can  act  like  a  Christian." 

When  we  asked  the  hour  for  rising,  one  of  the  men 
answered :  — 

^^  The  boss  is  a  kind  man,  and  is  so  afraid  that  the 
boys  will  be  hungry  that  he  gets  us  up  in  the  night 
to  feed  us." 

Long  before  daylight  breakfast  was  ready,  the 
horses  fed,  and  before  sunrise  men  and  teams  were 
far  away. 

I  wish  I  could  describe  the  four-horse  teams,  —  a 
sight  to  make  Rosa  Bonheur  glad,  —  the  stalwart  axe- 
men, who  with  quick,  deep  strokes  fell  the  giants  of  the 
forest ;  the  shout, "  Look  out  for  the  widow-makers," 
as  the  tree  falls,  leaving  broken  limbs  (the  widow- 
makers)  suspended  from  the  next  tree ;  the  rolling  of 
the  fragrant  logs  on  the  sledges,  and  the  banking  on 
the  stream. 

During  the  visitation  we  held  two  services  on  Sun- 
day in  the  lumber  camps  and  one  every  evening.  A 
delegation  waited  on  me  after  one  of  the  services  and 
said :  — 

"  We  hear  you  have  been  to  the  land  where  they 
say  our  Saviour  lived.  If  there  really  is  such  a  place, 
will  you  tell  us  about  it  ?  " 

I  promised  to  give  them  a  lecture  on  Palestine  the 
following  Sunday,  and  when  the  evening  came,  the 
camp  was  packed  with  eager  listeners,  many  of  whom 
had  walked  over  five  miles  in  the  snow  to  hear  of  the 
place  trodden  by  the  blessed  feet  of  the  Saviour. 

One  reason  why  men  do  not  heed  the  gospel  is  be- 
cause they  do  not  hear  the  gospel  preached.     Men 

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XXI.  OF  A  LONG  EPISCOPATE  247 

who  sin  and  suffer  care  little  for  philosophy,  but  they 
will  hang  on  the  words  of  one  who  tells  of  Jesus 
Christ  as  if  he  were  a  messenger  bringing  pardon.  I 
would  not  sit  in  judgment  on  the  sermons  of  the 
clergy.  I  have  heard  many  poor  sermons,  and  I  do 
not  recall  one  which  would  not  have  helped  me,  had 
I  treasured  the  grain  of  God's  truth  which  it  con- 
tained. But  it  is  true  that  in  religion,  as  in  all  other 
things,  men  will  listen  to  one  who  believes  implicitly 
in  his  message.  You  cannot  make  others  believe  un- 
til you  believe  yourself.  I  am  afraid  that  when  we 
preach  to  men  who  have  not  learned  repentance  and 
faith^  about  the  highest  Christian  mysteries,  we  come 
near  ^^  casting  pearls  before  swine."  The  first  and 
deepest  foundation  is  faith  in  Jesus  Christ;  and  when 
men  have  this,  all  His  lessons  are  easy.  The  early 
Church  had  special  teaching  for  its  catechumens. 

Another  of  my  beloved  clergy  was  the  Rev.  Ed- 
ward C.  Bill.  While  a  student  at  Annandale  Col- 
lege he  heard  me  deliver  a  missionary  address  and 
became  deeply  interested  in  missionary  work.  He 
came  to  Faribault  and  entered  Seabury  Divinity 
School.  After  the  burning  of  Seabury  Hall  I  took 
him  to  my  home,  and  for  two  years  he  was  a  member 
of  my  family.  He  possessed  a  most  brilliant  mind, 
although  afflicted  with  deafness  and  partial  blindness. 
If  he  were  given  the  leading  arguments  of  an  author, 
he  would  fill  in  the  outlines  as  if  he  had  made  a  study 
of  the  work.  After  some  years  of  service  in  the 
Cathedral  he  became  Professor  of  Liturgies  in  Sea- 
bury Divinity  School,  and  endowed  a  professorship. 

Time  would  fail  me  to  tell  of  the  splendid  work 

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248  LIGHTS  AND  SHADOWS  chap. 

done  by  men  like  the  Rev.  Timothy  Wilcoxen,  the 
Bev.  J.  S.  Chamberlain,  the  Rev.  Greorge  Du  Bois  and 
a  host  of  others. 

While  my  diocesan  work  had  been  well  cared  for 
during  my  absence,  I  found  that  Indian  affairs  had 
gone  from  bad  to  worse.  The  Rev*  Enmegahbowh 
was  residing  temporarily  at  Mille  Lacs.  The  legis- 
lature had  demanded  the  removal  of  all  Indians 
from  Minnesota ;  and  the  authorities  at  Washington 
had  prepared  a  treaty  by  which  the  Chippewas  were 
to  relinquish  their  lands  and  remove  to  a  country 
north  of  Leech  Lake,  and  a  special  agent  was  sent 
to  negotiate  the  treaty.  The  man  was  without  the 
slightest  knowledge  of  Indian  character.  He  came 
to  see  me  and  begged  me  to  help  him  make  the 
treaty.     After  examining  the  paper  I  said:  — 

*'  The  Indians  will  not  sign  this  treaty ;  they  are 
not  fools.  This  is  the  poorest  strip  of  land  in  Minne- 
sota, and  is  unfit  for  cultivation.  You  propose  to 
take  their  arable  land,  their  best  hunting-ground,  their 
rice  fields,  and  their  fisheries,  and  give  them  a  country 
where  they  cannot  live  without  the  support  of  the 
Government," 

The  agent  was  angry  and  replied :  — 

"  If  you  will  not  help  me,  I  will  negotiate  it  without 
your  help." 

"  You  can  try  it,"  I  replied, "  but  you  will  certainly 
fail." 

He  called  all  the  Indians  together  at  Crow  Wing, 
and  made  this  speech  to  them :  — 

"  My  friends,  your  Great  Father  has  heard  how 
much  you  have  been  wronged,  and  he  determined  to 

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XXI.  OF  A  LONG  EPISCOPATE  249 

send  an  honest  man  to  treat  with  you.  He  looked  in 
the  Norths  the  South,  the  East,  and  the  West,  and 
when  he  saw  me  he  said,  ^  There  is  an  honest  man ;  I 
will  send  him  to  my  red  children/  My  red  brothers, 
the  winds  of  fifty-five  winters  have  blown  over  my 
head  and  have  silvered  it  with  gray.  In  all  that  time 
I  have  never  done  wrong  to  a  single  human  being. 
As  the  representative  of  the  Great  Father  and  as  your 
friend,  I  advise  you  to  sign  this  treaty  at  once." 

As  quickly  as  a  flash  of  lightning,  old  Sha-bosh- 
kung,  the  head  chief  of  the  Mille  Lacs  band,  sprang 
to  his  feet,  and  said :  — 

"  My  father,  look  at  me !  The  winds  of  fifty-five 
winters  have  blown  over  my  head  and  have  silvered 
it  with  gray.  But  —  they  haven't  blown  my  brains 
away !''       . 

He  sat  down,  and  all  the  Indians  shouted,  ^^  Ho ! 
Ho !  Ho ! "     That  ended  the  council. 

Shaboshkung  has  always  been  noted  for  his  wit. 
A  party  of  surveyors  were  lost  in  the  Mille  Lacs  for- 
est, and  after  wandering  about  for  two  days,  reached 
Shaboshkung's  village.  They  asked  the  chief  for 
food.  Shaboshkung  told  his  wife  to  prepare  din- 
ner, and  when  it  was  ready  he  sat  down  with  his 
family,  leaving  the  hungry  surveyors  standing  out- 
side. After  they  had  finished  Shaboshkung  told 
his  wife  to  prepare  another  meal,  and  he  then  invited 
the  white  men  to  sit  down,  saying :  — 

"  Perhaps  you  wonder  why  I  did  not  ask  you  to  eat 
with  me.  When  I  was  in  Washington  the  Great 
Father  told  me  that  if  I  wanted  to  be  happy  in  this 
world  and  go  to  the  good  place  when  I  die,  I  must 

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260  LIGHTS  AND  SHADOWS  chap. 

keep  my  eyes  open  and  see  what  the  white  man  does, 
and  then  follow  his  example.  I  did  this,  and  saw 
that  the  rich  white  man  never  asked  the  poor  man 
to  eat  at  his  table ;  and  if  of  another  color,  he 
would  not  receive  him  as  a  guest.  To-day  I  am 
the  rich  man;  you  are  poor  and  of  another  color. 
My  friends,  I  want  to  be  happy  in  this  world,  and  I 
want  to  go  to  the  good  place  when  I  die,  so  I  have 
followed  the  Great  Father's  advice/' 

I  have  spoken  of  the  Indian's  quickness  at  repartee. 
An  Indian  agent,  who  was  a  militia  colonel,  desired 
to  impress  the  Indians  with  the  magnitude  of  his  dig- 
nity. He  dressed  himself  in  full  uniform,  with  his 
sword  by  his  side,  and  rising  in  the  council  told  them 
that  one  reason  why  the  Great  Father  had  had  so 
much  trouble  with  his  red  children  was  that  he  had 
sent  civilians  to  them, 

"You  are  warriors,"  he  said,  "and  when  the  Great 
Father  saw  me,  he  said,  '  I  will  send  this  man  who  is 
a  great  warrior  to  my  red  children,  who  are  warriors, 
and  they  will  hear  his  words.' " 

An  old  chief  arose,  and  surveying  the  speaker  from 
head  to  foot,  said  calmly :  — 

"  Since  I  was  a  small  boy  I  have  heard  that  white 
men  had  great  warriors.  I  have  always  wanted  to 
see  one.  I  have  looked  upon  one,  and  now  I  am  ready 
to  die." 

Sha-ko-pee,  one  of  the  leaders  in  the  massacre  of 
1862,  was  a  prisoner  in  Fort  Snelling  under  the  sen- 
tence of  death.  He  said  to  Dr.  Daniels,  who  was 
visiting  hijn  :  — 

"  What  will  the  white  men  dp  to  me  ?  " 

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XXI.  OF  A  LONG  EPISCOPATE  261 

"  I  think  you  will  be  hanged,"  the  doctor  answered. 

With  a  quiet  smile,  Shakopee  replied :  "  I  am  not 
afraid  to  die.  When  I  go  into  the  spirit  world  I  will 
look  the  Great  Spirit  in  the  face  and  I  will  tell  Him 
what  the  whites  did  to  my  people  before  we  went  to 
war.     He  will  do  right.     I  am  not  afraid." 

Colonel  Meacham,  when  talking  with  Captain  Jack, 
the  head  chief  of  the  Modocs,  after  the  massacre  of 
Greneral  Canby,  spoke  of  the  treachery  of  the  Indians 
and  their  acts  of  cruelty.     Captain  Jack  replied :  — 

"  I  have  done  many  bad  things,  but  not  so  bad  as 
yoiu*  men  have  done.  Forty-seven  Modocs  were  killed 
when  we  came  in  under  a  flag  of  truce.  The  wigwam 
of  an  old  bedridden  woman  was  set  on  fire,  and  the 
woman  burned  to  death.  There  would  have  been  no 
war  if  white  men  had  kept  their  word." 

A  clergyman  who  was  visiting  Captain  Jack  in 
prison,  after  describing  heaven  as  a  place  where  the 
streets  were  paved  with  gold  and  the  houses  built  of 
precious  stone,  said  :  — 

"  And  if  you  repent  of  your  wickedness  in  fighting 
good  white  men,  the  Great  Spirit  will  permit  you  to 
go  to  this  place." 

Captain  Jack  listened  politely,  and  then  asked, 
"  Do  you  think  you  will  go  to  that  place  ?" 

"  Yes,"  was  the  answer,  ^^  if  I  should  die  to-day,  I 
should  be  there  before  night." 

"If  you  will  take  my  place,"  was  the  response, 
"and  be  hanged  to-morrow,  I  will  give  you  forty 
ponies." 

The  ofiEer  was  not  accepted. 

The  following  extract  from  one  of  Enmegahbowh's 

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262  LIGHTS  AND  SHADOWS  chap. 

letters  shows  how  keenly  the  Indians  feel  their 
wrongs. 

The  first  treaty  my  people  made  was  the  most  imposing 
gathering  I  have  ever  witnessed.  The  chief  of  each  band  wore 
the  colors  of  his  rank.  His  suit  of  clothing  was  made  of  the 
best  dressed  skins  and  furs  gorgeously  decorated.  His  firm 
and  independent  step  and  his  demeanor  indicated  his  strength 
and  purity.  Do  I  say  his  strength  and  purity?  I  say  it 
knowingly  from  my  own  experience.  His  growth  was  from 
the  purest  seed  —  an  offspring  which  had  not  been  contami- 
nated by  the  white  man's  manufactured  drug.  He  drank  the 
purest  water,  he  ate  the  purest  food,  he  breathed  the  purest 
air,  as  when  the  first  man  breathed  it  in  the  new  created  world. 
He  drank  no  devil's  spittle  to  burn  away  his  brains ;  he  was  a 
happy  human  being.  There  was  a  great  crowd  of  warriors  at 
that  treaty,  each  wearing  his  eagle  plumes  which  told  of  his 
bravery  in  battle  and  of  the  enemies  he  had  slain.  After  the 
treaty,  the  great  war  chief,  Hole-in-the-Day  said :  — 

'<  A  fatal  treaty  1 
Koh  quah  ne  sah  gah  nig  t 
Kuh  qoah  ne  sah  gali  nig ! 
Woe,  woe  be  to  my  people  I 
Woe,  woe  be  to  my  people !  '* 

Why  did  he  say  this  ?  Our  fathers  had  predicted  that  the 
day  would  come  when  a  great  and  beautiful  bird  would  appear, 
and  sing  a  most  captivating  song  to  our  people ;  that  the  songs 
could  not  be  resisted.  I  think  it  was  at  this  treaty  that  some 
of  our  people  first  saw  silver  and  gold  dollars.  I  knew  a  girl 
who  took  her  gold  dollar  to  a.  trader  and  bought  three  yards  of 
calico ;  she  came  home  much  pleased  and  said,  '^  Mother,  see 
what  that  little  gold  piece  bought."  "  My  daughter,  that  was 
a  great  deal,  go  back  with  my  two  gold  dollars  and  get  me 
calico." 

A  great  crowd  of  mixed  bloods  came  to  the  treaty.  Every 
man,  woman,  and  child  who  had  a  drop  of  Indian  blood  in  his 
veins  was  there.  They  loved  the  Indians  and  were  proud  of 
their  Indian  blood.  Their  speakers  said, "  Grandfathers,  fathers, 
uncles,  and  nephews,  we  are  glad  to  come  to  your  Council. 

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XXI.  OF  A  LONG  EPISCOPATE  253 

We  ask  to  have  a  share  in  our  payment,  and  we  make  an  oath 
as  long  as  you  shall  receive  annual  payments  we  shall  never 
come  again  to  the  treaty  ground.''  How  many  years  was  the 
solemn  oath  kept  ?  Just  one  year ;  for  the  next  payment  all 
the  mixed  bloods  were  there.  The  next  time  that  our  dear 
mixed  bloods  expressed  their  love  for  us  was  at  the  payment 
where  they  asked  their  grandfathers,  fathers,  uncles,  and 
nephews  to  give  each  mixed  blood  one  hundred  and  sixty  acres 
of  land  and  promised  solemnly  that  never  would  they  or  their 
children  ask  for  land  again.  I  cannot  tell  all,  but  here  is  one 
family  with  not  only  sons  and  daughters,  but  great-grandsons 
and  great-granddaughters.  In  1842  they  each  received  one 
hundred  and  sixty  acres  of  land,  and  their  share  of  land  is,  in 
1842,  two  thousand  three  hundred  and  twenty  acres  of  land, 
and  in  1898,  five  thousand  one  hundred  and  twenty  acres  of 
land.  Bishop,  take  a  long  pause  before  you  speak.  Bather ! 
Bather ! !  too  much !    Yes,  I  say  positively,  too  muck! 

Yes,  you  have  drawn  us  into  a  helpless  position.  You  try 
to  please  us  with  pleasant  smiles.  It  is  not  a  smile ;  it  is  a 
grimace,  and  you  sing  the  interesting  song,  "  Hail  Columbia," 
and  all  we  can  do  is  to  cry,  help!  Plenty  of  big  promises 
given,  but  alas !  we  cannot  eat  and  be  satisfied  with  promises. 
My  old  friend.  Chief  Pa-ksruuh-waush  said :  '^  My  friend,  I  am 
afraid  to  move  East  or  West.  I  am  standing  by  a  precipice,  to 
move  in  any  direction  I  fall  to  be  no  more." 

It  would  weary  my  readers  to  go  on  with  the  sad 
story.  The  picture  drawn  by  Enmegahbowh  of  a 
payment  at  Sandy  Lake,  where  he  was  a  teacher,  is 
almost  too  heartrending  to  be  described,  but  it  is 
one  of  the  footlights.     He  says :  — 

The  Indians  from  all  the  Mississippi  lands,  Mille  Lacs,  Qull 
Lake,  Leech  Lake,  and  Pokeguma  were  present.  The  old 
Sandy  Point  was  covered  with,  wigwams.  The  first  day  they 
received  their  beautiful  well-colored  flour  hard  with  lumps, 
and  pork  heavily  perfumed.  The  old  chief  brought  me  some 
of  both  and  said,  <<  Is  this  fit  to  eat  ?  "    I  said,  <<  No,  it  is  not 


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254  LIGHTS  AND  SHADOWS  chap.  xxi. 

fit  to  eat.''  But  the  Indians  were  hungry  and  they  ate  it. 
About  ten  o'clock  at  night,  the  first  gun  was  fired.  You  well 
know,  Bishop,  that  the  Indians  .fire  a  gun  when  a  death 
occurs.  An  hour  after  another  gun  was  fired,  and  then  an- 
other and  another,  until  it  seemed  death  was  in  every  home. 
That  night  twenty  children  died,  and  the  next  day  as  many 
more,  and  so  for  five  days  and  five  nights  the  deaths  went  on. 
Oh,  it  was  dreadful !  Weeping  and  wailing  everywhere  !  I  and 
my  companion  were  dumb.  All  the  time  women  were  coming 
to  ask  if  this  disease  were  contagious.  As  the  deaths  increased, 
wigwams  were  deserted,  and  the  inmates  fled  to  the  forest. 
They  buried  their  dead  in  haste,  often  without  clothing.  The 
chiefs  prophecy  was  true :  "  A  fatal  treaty !  Woe,  woe  be  to 
my  people." 

Bishop,  when  these  dear  victims  strewed  along  the  pathless 
wilderness  shall  hear  the  great  trumpet  sound  and  shall  point 
to  those  who  caused  their  death,  it  will  be  dreadful !  My 
friend,  Chief  Pakanuhwaush,  has  just  come  in.  I  asked  him 
how  many  died  at  the  payment  of  Sandy  Lake.  He  said,  over 
three  hundred.  These  are  tales  of  woe  which  some  day  shall 
be  made  known.    The  Great  Spirit  knows  them  all. 


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CHAPTER  XXII 

In  1866  I  attended  the  meeting  of  the  Board  of 
Missions  in  New  York.  The  Board  had  made  no 
appropriations  for  Indian  missions.  At  one  of  the 
sessions  my  dear  friend^  the  Rev.  George  Leeds, 
offered  a  resolution  ^^  that  the  Board  of  Missions  ex- 
press their  cordial  sympathy  with  the  Bishop  of  Min- 
nesota, in  his  efforts  to  carry  the  gospel  to  the 
Indian  race." 

I  had  just  come  from  the  Indian  country  where  I 
had  witnessed  its  sorrows  and  degradation,  and  was 
ill  from  exposure,  besides  carrying  heavy  pecuniary 
burdens  which  I  had  incurred  for  Indian  missions. 
But  I  arose  in  response  to  this  resolution  and  said :  — 

^^  If  the  object  of  that  resolution  is  to  help  the 
Indians,  it  is  not  worth  the  paper  on  which  it  is 
written ;  if  it  is  to  praise  the  Bishop  of  Minnesota, 
he  does  not  want  it.  It  is  an  honest  fight,  and  if 
any  one  wants  to  enlist,  there  is  room." 

A  resolution  was  then  passed  appointing  Bishop 
Randall  of  Colorado,  Bishop  Olarkson  of  Nebraska, 
and  myself,  a  committee  to  report  to  the  next  meet- 
ing of  the  Board  of  Missions  on  the  condition  of  the 
North  American  Indians.  After  the  Board  had  ad- 
journed, the  Rev.  Edward  A.  Washbume,  of  blessed 
memory,  came  to  me  and  said  :  — 

"  Bishop,  I  believe  that  you  are  right.    Next  sum- 

266 

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265  LIGHTS  AND  SHADOWS  chajp. 

mer  I  want  you  to  take  me  to  the  Indian  country,  so 
that  I  can  see  with  my  own  eyes  that  you  are  right ; 
then  I  will  enlist,  and  Calvary  Church  will  see  to  it 
that  you  are  no  longer  alone." 

The  next  summer  we  started  on  our  journey,  trav- 
elling hundreds  of  miles  by  canoe  and  on  foot,  and 
visited  all  the  bands  of  the  Chippewas.  Our  party 
consisted  of  the  Rev.  Dr.  Washburne,  the  Rev.  Dr. 
Knickerbacker,  Mr.  Mackay,  a  young  English  barris- 
ter, Enmegahbowh,  three  Indians,  and  myself.  We 
had  two  large  canoes.  Our  route  was  by  Gull  Lake, 
Cass  Lake,  Turtle  Lake,  Papushkwa  Lake  to  Red 
Lake,  returning  by  Cass  Lake,  Lake  Win-ne-be-gosh- 
ish,  Po-ke-gu-ma  Falls,  Sandy  Lake  to  Crow  Wing. 
We  held  services  at  every  village.  There  was  much 
to  gladden  our  hearts  and  much  more  to  make  us 
blush  with  shame  at  the  sorrow  which  they  had  re- 
ceived at  our  hands. 

The  weather  was  inclement  much  of  the  time,  and 
we  encountered  many  hardships  and  difl&culties.  It 
is  no  holiday  march  to  walk  across  long  portages  in 
dripping  rain,  or  burning  sun,  loaded  down  with 
impedimenta. 

After  a  delightful  service  at  Madwaganonint's 
village,  we  camped  a  hundred  yards  outside.  In 
the  night,  when  we  were  fast  asleep,  a  violent  thimder- 
storm  came  on,  accompanied  by  a  tearing  wind 
which  carried  away  our  tent,  leaving  us  drenched  to 
the  skin.  In  the  almost  impenetrable  darkness,  the 
chief  came  to  our  relief  and  led  us  to  his  lodge, 
where  he  built  a  fire  and  dried  our  garments.  My 
beautiful  case  of  surgical  instruments  was  ruined  by 

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xxn.  OF  A  LONG  EPISCOPATE  257 

the  rain.  At  Cass  Lake  we  had  an  equally  severe 
stonn,  and  sought  refuge  in  an  empty  wigwam  where 
we  were  devoured  by  fleas. 

As  we  approached  Pokeguma  Falls,  one  of  our 
Indians  pointed  to  a  tree  a  mile  distant,  and  said :  — 

"  It  is  twenty  miles  by  the  course  of  the  river  to 
that  tree.  If  we  were  alone,  we  should  cross  that 
floating  bog  and  avoid  the  long  journey,  but  white 
men  cannot  do  it." 

I  boldly  said :  "  White  men  can  dp  as  you  do.  We 
will  cross  the  bog." 

They  looked  incredulous  as  we  took  off  everything 
but  our  undersuits  and  rolled  them  into  a  bundle  to 
carry  between  our  shoulders.  But  alas!  while  the 
Indians  got  over  safely,  each  one  of  our  party  made 
missteps  and  sank  several  times  over  waist-deep  in 
the  black  ooze.  When  we  at  last  reached  Pokeguma, 
we  discarded  our  underwear  and  had  the  luxury  of 
a  lake  bath. 

At  a  point  below  Pokeguma  Falls,  we  saw  some 
Indians  on  the  bank  of  the  river,  and  told  them  there 
would  be  a  service  the  next  day  at  Sandy  Lake. 
When  the  time  came  I  recognized  in  the  congrega- 
tion several  of  these  Indians,  one  of  whom  came  to 
me  and  said :  — 

" Kichimekadewiconaye,  I  had  a  daughter;  your 
missionary  baptized  her  at  Leech  Lake.  The  Great 
Spirit  called  her.  Since  then  I  have  often  thought 
that  I  heard  some  one  whisper  to  me  that  I  must 
get  ready  for  the  Great  Spirit's  call.  What  shall 
I  do?" 

I  told  her  of  the  Saviour's  love,  and  of  all  that  it 
• 

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258  LIGHTS  AND  SHADOWS  chap. 

meant.  She  listened  reverently,  and  was  afterward 
baptized.  This  woman  was  the  queen  of  her  band, 
being  the  hereditary  chief  tainess. 

After  the  service  a  council  was  held,  at  which  I 
spoke  very  plainly  of  the  evils  which  the  fire-water 
had  brought  to  them.  The  head  chief  of  this  band 
sometimes  indulged  in  fire-water,  and  being  a  cun- 
ning orator,  he  arose  and  said  :  — 

"  You  said  to-day  that  the  Great  Spirit  made  the 
world  and  all  things  in  the  world.  K  He  did,  He 
made  the  fire-water.  Surely  he  will  not  be  angry 
with  his  red  children  for  drinking  a  little  of  what  He 
has  made." 

I  answered :  "  My  red  brother  is  a  wise  chief ;  but 
wise  men  sometimes  say  foolish  things.  The  Great 
Spirit  did  not  make  the  fire-water.  If  my  brother 
will  show  me  a  brook  of  fire-water,  I  wUl  drink  of  it 
with  him.  The  Great  Spirit  made  the  corn  and  the 
wheat,  and  put  into  them  that  which  makes  a  man 
strong.  The  devil  showed  the  white  man  how  to 
change  this  good  food  of  God  into  what  wUl  make  a 
man  crazy." 

The  Indians  shouted ''  Ho !  Ho !  Ho ! "  and  the  chief 
was  silenced. 

In  old  times,  when  the  fire-water  was  brought  into 
the  country,  the  women  hid  all  the  guns,  knives,  and 
war-clubs  until  the  debauch  was  over ;  for  the  wild 
man  is  not  less  brutal  in  his  drunkenness  than  his 
white  brother  who  beats  wife  and  children. 

At  our  first  camp  below   Pokeguma,   while   we 

were    preparing    supper.    Dr.    Washburne   playfully 

^ote  the  following  lines  in  my  notebook,  which  he 

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xm.  OP  A  LONG  EPISCOPATE  259 

sang  to  us  as  we  rolled  ourselves  in  our  blankets  for 
the  night:  — 

The  Camf^fibb 

0 !  cloudless  the  moon  filled  the  silveiy  sky, 

As  we  danced  the  bright  rapids  along; 
The  old  giant  pines  tossed  their  branches  on  high. 

While  they  murmured  their  welcoming  song :  — 
The  blaze  of  the  camp-fire  flung  merrily  there 

Its  deep  glow  on  the  river's  pale  breast : 
And  fragrant  the  greensward,  and  soothing  the  air. 

As  the  voyagers  sank  to  their  rest. 

Then  rose  the  gay  song,  and  long  stories  were  told, 

While  the  woodland  laughed  out  with  our  glee, 
Of  the  wonderful  West,  and  red  men  of  old. 

Who  roved  over  the  forest  and  sea  — 
And  mingled  were  thoughts  of  the  roof  far  away, 

'Neath  which  nestled  our  loved  ones  so  dear; 
And  soft  in  our  dreams,  as  the  evening  winds'  play, 

Their  sweet  voices  seemed  whispering  near. 

Ah !  oft  in  the  distance,  'midst  pleasures  of  home, 

Or  the  traffic  and  turmoil  of  men. 
Thy  woods,  Minnesota !  in  fancy  we'll  roam. 

And  we'll  sail  thy  clear  waters  again : 
Ah !  oft  as  the  footsteps  of  summer  return. 

They  shall  wild,  gladsome  memories  bring ; 
Again  the  red  glow  of  the  camp-fire  shall  bum, 

While  yon  pine  trees  their  broad  shadows  fling. 

July  19,  1866.  — E.  A.  W. 

My  dear  brother,  Dr.  Washburne,  although  unused 
to  the  hardships  of  the  wilderness,  won  all  hearts  by 
his  cheerful  spirit,  and  the  Indians  loved  him  for  his 
deep  sympathy  for  their  troubles. 

Below  Sandy  Lake,  where  I  held  several  interest- 
ing services^  we  encountered  another  fearful  thunder- 


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260  LIGHTS  AND  SHADOWS  chap. 

storm  which  lasted  till  daybreak.  We  did  not  dare 
to  pitch  camp  in  the  forest,  for  every  little  while  a 
tree  was  shattered  by  the  lightning,  so  we  sat  in  our 
canoes  through  the  night,  bailing  water,  with  gener- 
ous water-courses  running  down  our  backs. 

At  dawn  we  resumed  our  journey,  and  at  about 
nine  o'clock  reached  a  camp  where  we  found  the 
Indians  roasting  a  bear  which  they  had  just  killed. 
Cold  and  hunger  made  it  a  tempting  feast. 

To  decline  to  eat  with  Indians  is  regarded  as  a 
gross  act  of  rudeness,  and  one  is  therefore  often 
placed  in  a  most  embarrassing  position.  At  councils 
of  great  importance  a  dog-feast  was  formerly  held, 
and  to  refuse  to  participate  would  anger  the  Indians 
and  defeat  one's  wishes.  But  if,  when  the  plate  of 
dog  was  ojffered,  one  put  a  dollar  on  the  plate  and 
passed  it  to  one's  neighbor,  the  latter  took  the  dollar 
and  ate  the  dog.  From  this  custom  the  slang  phrase 
of  politicians,  ^'  Eat  dog  for  another,"  originated.  I 
was  once  asked  to  dine  on  muskrat  and  expressed 
my  surprise  that  it  should  be  eaten.  The  next  day 
when  I  suggested  to  Enmegahbowh  that  we  should 
have  frogs'  legs  for  dinner,  he  exclaimed,  with  a 
twinkle  in  his  eye,  "  Eat  frogs !  Indians  have  never 
come  to  that !  " 

From  the  Chippewa  country  we  visited  the  Indians 
on  the  north  shore  of  Lake  Superior. 

It  was  a  memorable  journey  from  beginning  to 
end,  and  I  doubt  not  that  through  the  efforts  of  my 
brother  much  was  afterward  done  to  awaken  Chris- 
tian love  and  sympathy  for  the  red  man.  He  was 
true  to  his  promise  and  in  his  loyalty  to  me;  for 

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XXII.  OF  A  LONG  EPISCOPATE  261 

Calvary  Church  came  to  my  relief  more  than  once, 
and  saved  the  Indians  from  sujffering  and  myself 
from  heartsickness. 

Some  frightful  scenes  had  taken  place  in  Colorado ; 
and  some  terrible  wrongs  had  been  committed  against 
the  Sioux  and  the  Dakotas.  I  had  investigated 
them,  and  as  I  knew  that  my  brothers,  the  Bishop 
of  Colorado  and  the  Bishop  of  Nebraska,  had  not, 
I  deemed  it  unfair  to  make  them  responsible  for  my 
statement,  so  I  said  to  them,  "  I  will  write  a  report 
and  present  it  to  the  Board,  and  state  that  I  am 
responsible  for  its  contents."  ^ 

I  read  this  report  at  a  meeting  of  the  Board  of 
Missions,  held  in  the  Church  of  the  Transfiguration, 
New  York,  October,  1868.  There  was  a  large  con- 
gregation present;  and  as  I  told  the  awful  story, 
men  and  women  wept.  When  I  finished.  Bishop 
Whittingham,  who  presided,  came  quickly  to  the 
front  of  the  chancel  and  said,  in  tones  full  of 
emotion :  — 

"My  brother  has  not  told  you  all.  I  have  seen 
him  go  three  times  every  year  to  Washington  to 
plead  for  these  red  men,  and  I  have  seen  him  going 
back  with  his  poor,  crushed  heart."  Raising  his 
hands,  he  exclaimed :  "  I  tell  you  here,  in  the  pres- 
ence of  Almighty  God,  that  I  shall  work  with  him 
and  stay  up  his  hands,  that  in  the  day  of  Judgment 
their  Hood  shall  not  he  on  my  head.'' 

On  my  way  to  New  York  to  deliver  this  report  I 
read  portions  of  it  to  some  gentlemen  who  advised  me 

1  This  report  on  the  moral  and  temporal  condition  of  the  Indian  Tribes 
on  our  Western  Borders,  1868,  is  in  Appendix,  pp.  521  to  548. 

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262  LIGHTS  AND  SHADOWS  chap. 

to  omit  the  blackest  charges,  on  the  ground  that  it 
might  place  me  in  personal  danger.     I  replied :  — 

"  They  are  true^  and  the  nation  needs  to  know  them  / 
And  so  help  me  God,  I  will  tell  them,  if  I  am  shot 
the  next  minute  !  " 

At  the  request  of  Peter  Cooper  I  read  the  report 
in  the  Cooper  Institute  to  a  gathering  of  clergy  of 
different  conmiunions.  It  led  to  the  organization  of 
the  Indian  Peace  Commission. 

The  Sioux  Indians  were  removed  to  Crow  Creek 
in  Dakota  in  1863,  and  with  them  many  of  our 
Christian  Indians  who  were  joined  later  by  the 
Indians  whom  I  had  taken  to  Faribault.  The  Rev. 
Dr.  Hare  paid  me  a  visit  shortly  after  the  Sioux 
outbreak,  and  showed  much  interest  in  the  welfare 
of  the  Indians.  He  was  deeply  interested  in  mis- 
sionary work,  and  as  the  Secretary  of  Foreign 
Missions  won  the  love  of  the  Church.  I  had  the 
pleasure  of  nominating  him  to  the  House  of  Bishops 
as  the  Bishop  of  Niobrara,  and  he  was  consecrated  in 
Philadelphia,  January  9,  1873,  upon  which  occasion 
I  preached  the  sermon  and  joined  in  his  conse- 
cration. 

It  has  been  a  cause  of  devout  gratitude  to  Grod  that 
I  was  permitted  to  plant  the  first  mission  of  our 
Church  among  the  Dakotas,  a  mission  which  has 
been  signally  blessed  under  the  wise  administration 
of  Bishop  Hare. 

After  a  visit  of  the  Misses  Biddle  of  Philadelphia 
to  our  Sioux  Mission  in  1862,  Mr.  William  Welsh  of 
Philadelphia,  the  founder  of  the  church  at  German- 
town,  became  interested   in    Indian  missions.     In 

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zxu.  OF  A  LONG  EPISCOPATE  208 

the  early  beginning  of  the  work  in  Dakota  under 
Mr.  Hinman^  and  afterward  under  Bishop  Hare,  Mr. 
Welsh  contributed  generous  sums  of  money  for  the 
temporal  and  spiritual  welfare  of  the  Indians  in 
Dakota,  and  labored  for  the  reform  of  the  Indian 
system,  which  interest  was  kept  up  till  his  death. 

For  many  years  I  had  believed  that  the  Chippewas 
would  be  removed  to  a  new  reservation.  I  had 
asked  them  where  the  best  lands  were  in  the  Chip- 
pewa country,  and  without  exception  they  told  me 
that  they  were  in  the  tract  near  White  Earth  Lake. 
When  the  time  came  to  make  a  new  treaty,  we  were 
able  to  secure  this  country  for  them.  After  the 
treaty  was  made  I  visited  the  Chippewas  and  was 
met  by  a  storm  of  opposition,  on  the  ground  that  if 
they  left  the  graves  of  their  fathers  it  would  be  the 
first  march  toward  the  setting  sun.  Nebuneshkung 
(baptized  Isaac  Tuttle),  the  head  soldier  of  Hole- 
in-the-day,  said  to  them :  — 

^^  Kichimekadewiconaye  has  not  a  forked  tongue. 
My  people  are  looking  in  a  grave.  If  we  go  to  this 
new  country  we  shall  be  saved.  You  say  you  will 
kill  any  man  who  goes  to  White  Earth  ?  "  He  drew 
his  knife  and  continued,  "  You  know  me  —  I  am 
going  to  White  Earth,  and  I  will  kill  any  man  who 
would  murder  me." 

A  number  of  Indians  stepped  to  his  side  and 
promised  to  join  him.  Enmegahbowh  went  with 
them  to  White  Earth,  and  services  were  held  in  a 
log  house. 

One  day  Nebuneshkung  said  to  Enmegahbowh :  — 

"  I  know  that  story  of  the  Son  of  the  Great  Spirit 

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264  LIGHTS  AND  SHADOWS  chap, 

is  true.  I  have  blood  on  my  hands.  Can  I  be  a 
Christian?" 

Enmegahbowh  again  told  him  of  the  Saviour's 
love;  and  to  test  his  earnestness  asked  if  he  might 
cut  his  hair.  The  scalp-lock  is  worn  for  the  enemy, 
and  when  the  hair  is  cut  it  is  a  sign  that  the  war- 
path will  never  again  be  taken.  Nebimeshkung 
allowed  his  hair  to  be  cut,  and  on  his  way  home  was 
greeted  by  the  wild  Indians  with  shouts  of  laughter. 

"Yesterday/'  they  cried,  "you  were  our  leader; 
to-day  you  are  a  squaw !  "  He  rushed  to  his  lodge, 
and  throwing  himself  on  the  ground,  cried  for  the 
first  time  in  his  life.  His  wife,  who  was  a  Christian, 
knelt  by  his  side  and  said :  — 

"  Nebuneshkung,  yesterday  nobody  dared  call  you 
a  coward.  Can't  you  be  as  brave  for  Him  who  died 
for  you  as  you  were  to  fight  the  Sioux  ?  " 

"  I  can,  and  I  will,"  he  answered.  And  his  vow 
was  kept,  for  I  have  never  known  a  braver  soldier 
of  the  cross. 

Another  remarkable  man  was  the  Mille  Lacs  chief, 
Minogeshik,  whom  we  baptized  Edward  Washbume. 
He  was  wont  to  gather  the  Indians  of  his  band  one 
evening  each  week  to  counsel  them.  He  believed 
his  chieftainship  to  be  a  trust,  and  after  he  became 
a  Christian,  he  led  many  of  his  band  to  follow  him. 

I  was  present  at  a  stormy  council  held  when  the 
White  Earth  Indians  heard  of  the  sale  of  their  pine. 
One  chief  after  another  spoke  in  bitter  words  of  the 
wrong  which  had  been  committed,  and  finally  Chief 
Washbume  arose  and  said :  — 

"  I  should  not  be  an  Indian  if  I  did  not  feel  the 

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xxn.  OF  A  LONG  EPISCOPATE  265 

wrong  done  unto  my  people ;  but  I  am  a  man  who 
has  started  on  a  journey.  The  place  I  want  to  reach 
is  the  home  the  Great  Spirit  has  made  for  me.  If 
I  let  myself  be  angered  by  things  which  happen  on 
the  way,  I  may  lose  the  trail.  The  Great  Spirit  is 
our  Father.  He  wants  us  to  tell  him  of  our  troubles. 
When  I  cannot  see,  I  kneel  at  His  feet."  Then 
turning  to  me,  he  said,  ^^  When  I  kneel  there,  Kichi- 
mekadewiconaye,  the  name  I  never  forget  is  your 
own/' 

There  are  no  faces  imprinted  more  clearly  on  my 
heart  than  those  of  Minogeshik  and  Nebuneshkung. 
It  was  my  privilege  to  be  with  them  in  their  last 
hours,  and  to  give  them  the  Holy  Communion. 

It  was  naturally  a  cause  for  gratification  on  my 
part  when,  after  long  years  of  pleading  for  law 
among  my  poor  red  men,  letters  like  the  following 
one  from  the  eminent  jurist,  J.  B.  Thayer,  came  to 
me,  showing  that  right  and  justice  were  taking  form 
in  the  public  mind :  — 

Law  School  or  Hahtabd  XTiriyBuiTT, 

CUCBBIDOB,   MaMACHUUTTSi 

Dec.  Sl8t,  ISOI. 

Dear  Sir:  I  have  received  with  much  pleasure  your  kind 
and  interesting  letter  of  the  17th  instant,  and  thank  you  heart- 
ily for  it  and  for  your  kind  words  about  my  article.  I  have 
since  received  from  the  Harpers  the  book  which  you  mention 
and  have  read  your  burning  appeal.  Thank  you  heartily  for 
all.  I  had  only  known  in  a  general  way  about  this.  It  is 
distressing  to  read  all  this  now,  and  consider  that  nearly  a 
generation  has  passed  and  yet  the  perfectly  simple  and  just 
demands  which  were  made  in  your  appeals  to  the  President  are 
not  complied  with.  The  outbreak  of  last  winter  was  as  dis- 
tinctly the  fruit  of  our  wretched  system  as  that  of  1862. 

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266  LIGHTS  AND  SHADOWS  chap.  xxii. 

Your  labors  have  accomplished  much,  and  it  seems  to  me 
that  now  if  we  could  only  get  law  established  among  them, 
the  Indians'  future  would  be  mainly  secure.  Nothing,  I  think, 
is  plainer  than  the  necessity  of  law  upon  the  reservations,  as 
well  for  the  Indians  who  are  citizens  as  for  those  who  are  not. 
To  expect  to  civilize  men  without  the  laws  that  tie  a  com- 
munity together  is  a  foolish  dream. 

I  wish,  dear  Sir,  that  your  voice  might  again  be  heard  urg- 
ing this  measure  of  law  upon  the  reservations  and  courts 
through  which  it  can  be  enforced.  In  the  present  state  of 
public  opinion,  it  could  not  but  help  powerfully.  It  is  in- 
tended to  send  our  petitions  to  Washington.  If  you  can  help 
us  with  any  suggestions,  they  would  be  very  welcome. 
With  much  respect, 

I  am  very  gratefully  yours, 

J.  B.  Thayeb. 


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CHAPTER  XXm 

At  the  General  Convention  in  Baltimore  in  1871, 
I  had  the  pleasure  of  meeting  that  great-hearted 
missionary,  the  Rt.  Rev.  Dr.  Selwyn,  Bishop  of 
Lichfield.  I  have  never  heard  a  missionary  ad- 
dress which  so  moved  my  heart.  He  set  the  heathen 
before  one's  eyes  in  all  their  wretchedness ;  and  drew 
such  a  picture  of  the  infinite  love  of  Jesus  Christ, 
that  one  could  almost  see  the  outstretched  arms  and 
hear  His  voice  saying,  "  Come  unto  me  all  ye  that 
are  weary  and  heavy-laden,  and  I  will  give  you  r6st.'' 
I  remember  with  what  thrilling  words  he  spoke  of 
the  objections  made  to  the  carrying  of  the  gospel  to 
the  brown  races  because  they  were  passing  away. 
"  The  more  reason  to  cry,  in  the  words  of  the  noble- 
man who  came  to  Jesus,  ^Sir,  come  down  ere  my 
child  die.' " 

Bishop  Selwyn  was  profoundly  interested  in  my 
Indian  missions,  and  came  to  Faribault  to  see  me. 
At  a  missionary  meeting  in  the  Cathedral,  he  told 
the  story  of  the  mission  to  the  Maoris;  of  the 
wrongs  which  the  greed  of  English-speaking  people 
had  heaped  upon  them ;  of  the  power  of  the  gospel 
to  reach  their  hearts ;  of  his  voyages  in  the  mission 
ship  from  island  to  island  to  gather  boys  for  his 
school ;  and  he  described  the  life  and  death  of  some 
of  those  brown  Christians  in  thrilling  words. 

267 

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268  LIGHTS  AND  SHADOWS  chap. 

He  spoke  of  our  Indians  and  the  difficulties  of  our 
own  making  in  alienating  those  who  welcomed  us 
with  open  arms.     In  alluding  to  my  efforts  he  said :  — 

"Does  not  your  Saviour  look  down  from  heaven 
and  expect  you  to  cheer  and  help  by  your  prayers 
and  sympathy?  The  day  will  come,  my  brothers, 
when  your  children  will  thank  God  that  the  first 
Bishop  of  Minnesota  was  an  apostle  to  these  red 
men" 

No  one  can  tell  how  these  addresses  strengthened 
my  hands. 

Some  years  later,  the  Rt.  Rev.  Dr.  Thorold,  Bishop 
of  Rochester,  who  was  a  lifelong  friend  of  our  coun- 
try, and  whose  grandfather,  when  a  member  of  Par- 
liament, had  voted  against  the  War  of  the  American 
Revolution,  paid  me  a  visit.  He  was  called  the 
Apostle  of  Temperance,  and  he  delivered  several 
temperance  lectures  in  Faribault  and  St.  Paul.  He 
cheered  me  with  loving  words  in  behalf  of  Christian 
education  and  missions,  and  when  he  accompanied 
me  to  White  Earth  he  was  received  with  hearty 
welcomes  by  the  Indians,  who  were  delighted  with 
his  simple,  helpful  sermons. 

The  Indian  women  gave  him  a  feast  spread  imder 
the  forest  trees.  The  table  was  covered  with  snow- 
white  cloth;  the  food  was  abundant  and  tempting, — 
venison,  beef,  chickens,  wild  ducks,  fish,  vegetables, 
and  the  whitest  of  bread.  The  women  were  delighted 
when  the  bishop  told  them  it  would  have  done  credit 
to  any  parish  in  England.  The  head  of  the  Indian 
women's  guild  in  simple  words  thanked  the  bishop, 
telling  him  of  the  darkness  of  their  lives  before  the 

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xzm.  OF  A  LONG  EPISCOPATE  269 

gospel  of  the  Great  Spirit  had  come  into  their 
homes. 

I  heard  the  bishop  describe  this  visit  at  a  dinner 
of  the  ^^Nobodys'  Club"  in  London,  and  among 
other  things  he  said:  — 

"  The  North  American  Indians  have  all  the  dignity 
of  the  House  of  Lords,  with  the  difference  that  the 
House  of  Lords  never  listen,  and  the  Indians  always 
do." 

I  have  spent  many  happy  weeks  under  the  hospi- 
table roof  of  Bishop  Thorold,  whose  companionship 
was  an  inspiration  to  me.  He  was  an  Evangelical  of 
the  old  school  and  a  most  loyal  Churchman.  I  was 
his  guest  on  a  visit  to  Alaska,  our  love  for  each  other 
having  begun  at  our  first  meeting.  Few  men  have 
been  as  blessed  as  Bishop  Thorold  in  overcoming 
difficulties,  and  in  using  the  men  of  different  schools 
of  thought  for  the  extension  of  the  Church  and  the 
salvation  of  souls.  He  could  say,  as  did  St.  Paul, 
"Some,  indeed,  preach  Christ  even  of  envy  and 
strife,  and  some  also  of  good  will,  ...  I  therein  do 
rejoice,  yea,  and  will  rejoice." 

Upon  one  occasion  Bishop  Thorold  asked  me  to  go 
with  him  to  his  Cathedral  at  Rochester  to  address 
the  district  visitors  and  the  catechists  of  the  diocese, 
of  whom  there  were  seven  hundred.  The  bishop 
held  a  confirmation  in  the  Cathedral  of  five  hundred 
persons,  at  which  I  delivered  the  address. 

I  was  the  guest  of  the  Very  Rev.  S.  Reynolds 
Hole,  Dean  of  Rochester,  who  is  a  most  earnest  and 
instructive  preacher,  a  charming  conversationalist, 
with  a  fund  of  recollections  of  public  men  and  scholars. 

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270  LIGHTS  AND  SHADOWS  chap. 

With  the  memory  of  the  pleasant  visit  comes  the 
fragrance  of  that  marvellous  rose  garden  of  world- 
wide fame. 

The  Dbanebt,  Rochbstbr, 
July  23rd,  1888. 

My  very  dear  Bishop :  We  are  so  glad  to  have  a  true  pre- 
sentment of  one  whom  we  shall  always  remember  with  affec- 
tionate regard  and  respect.  It  will  be  framed  and  placed 
where  it  will  contmually  suggest  happy  recollections  and 
bright  Christian  hopes. 

I  grieye  with  you  in  your  separation  from  your  beloved 
brother,  tho'  it  is  only  a  separation  of  sight,  and  tho'  we  are 
quite  sure  that  there  is  a  more  precious  union  than  ever  be- 
tween us  and  the  spirits  in  Paradise ;  that  they  pray  with  us 
and  for  us,  and  join  their  praises  with  ours.  .  .  . 

I  am  sorely  disappointed  that  I  cannot  be  at  St.  Paul's,  as  I 
contemplated,  on  Saturday.  Some  hundreds  of  workingmen 
from  London  and  elsewhere  are  coming  here  for  a  service  and 
holiday. 

Believe  me  to  be. 

My  dear  Bishop, 

Tours  always  affectionately, 

S.  Reynolds  Hole. 

It  was  at  Selsdon  Park  that  I  first  met  the 
Rev.  A.  H.  K.  Boyd,  the  late  Moderator  of  the 
Church  of  Scotland ;  a  man  of  the  broadest  Christian 
sympathies,  of  the  most  varied  experiences,  and 
whose  writings  have  made  his  name  a  household 
word  in  many  homes.  Dr.  Boyd  has  been  foremost 
in  introducing  the  observance  of  Christian  festivals 
and  liturgical  services  into  the  Church  of  Scotland. 

This  reminds  me  of  the  words  of  Dr.  Macgregor 
at  our  last  meeting  in  Edinburgh :  "  We  now  keep 
Christmas  and  Easter,  and  some  of  us  Good  Friday. 
The  day  will  come  when  we   shall  begin   at  the 

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XXIII.  OF  A  LONG  EPISCOPATE  271 

manger  cradle,  and  follow  our  blessed  Lord  to  the 
mount  of  His  ascension,  and  then  we  shall  be  one." 

There  are  few  writers  in  Scotland  who  have  pre- 
served in  their  works  so  many  recollections  of  great 
scholars,  statesmen,  and  divines,  whose  friendships  he 
has  shared  as  Dr.  Boyd. 

7  Abbotsford  Crbbcbkt,  St.  Ahdexws,  Fns, 
Wed'y,  Dec.  4tli,  1SS9. 

My  dear  BUhop  Whipple :  Eyerything  you  write  I  read  with 
special  sympathy  and  pleasure.  I  do  not  know  what  to  hope 
on  the  subject  of  Unity  in  Scotland.  The  fact  is,  that  the 
great  majority  of  Scotch  folk  do  not  see  any  harm  in  separa- 
tion. They  talk  of  <<  healthy  competition,"  and  only  seem  to 
take  it  that  division  is  an  evil  when  they  find  three  or  four  minis- 
ters and  places  of  worship  in  a  parish  where  one  is  quite  enough ; 
the  dissenters  thus  losing  the  available  dividend  of  income. 

I  am  quite  sure  you  are  right  in  saying  that  Unity  will 
never  come  through  controversy.  All  controversy  speedily 
becomes  unfair  and  bitter.  It  leaves  everybody  heated  and 
ruffled.  .  .  . 

The  year  before  last  I  went  to  the  Greneral  Assembly  of  the 
Church  of  Scotland;  but  I  had  not  been  there  for  twelve  years. 
And  now,  by  a  curious  irony,  I  am  to  be  Moderator  of  the  next 
Assembly,  which  meets  in  Edinburgh  in  May.  If  we  both  live 
till  then,  I  hope  you  will  remember  me  in  what  must  be  a  try- 
ing time. 

...  I  have  told  Longmans  to  send  you  my  new  volume, 
^'To  Meet  the  Day,"  from  which  you  will  see  how  heartily 
many  of  us  feel  the  help  of  the  '^  Christian  Year."  For  many 
years  in  my  sermons  I  have  followed  it  as  carefully  as  any  can. 
I  am  profoundly  interested  in  all  you  say  as  to  the  necessity 
of  union.  All  our  best  men,  I  believe  (Tullock  was  clear)^ 
would  accept  Episcopacy  as  a  good  working  system,  with  ven- 
erable associations  and  great  practical  advantages. 
Believe  me,  with  much  regard  and  esteem, 
Tours  most  affectionately, 

A.  K.  H.  BoTD. 


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272  LIGHTS  AND  SHADOWS  chap. 

Among  the  dear  friends  from  England  who  cheered 
me  by  their  visits  were  the  Hon.  John  Walter, 
Member  of  Parliament  and  proprietor  of  the  London 
TimeSy  and  his  wife,  the  niece  of  the  Rev.  Dr. 
Campbell  of  Row.  Archbishop  Tait  had  asked  Mr. 
Walter  to  visit  Faribault  when  in  America  and 
examine  my  schools.  Upon  his  return  to  Phila- 
delphia, he  was  asked  by  George  W.  Childs  what 
had  most  impressed  him  in  the  West,  and  his  answer 
repaid  me  for  much  anxiety,  "  The  schools  of  Bishop 
Whipple  in  Faribault."  I  have  the  memory  of  a 
delightful  visit  at  Mr.  Walter's  hospitable  home, 
*' Bearwood,"  with  Mrs.  Whipple  and  my  sister, 
where  we  met  many  interesting  peo.ple. 

BSABWOOD,   WOKIKOHAM, 

Nov.  22n(i,  1889. 

J)ear  BisJiop  Whipple:  Many  thanks  for  the  copy  of  your 
sermons,  which  I  have  reread  with  great  interest.  I  wish  it 
had  been  accompanied  with  a  few  lines  about  yourself  and 
your  belongings,  including  the  schools  and  other  institutions 
under  your  charge. 

I  hope,  in  the  course  of  a  few  days,  to  send  you  a  book 
which  I  think  will  make  a  pleasant  addition  to  your  Theologi- 
cal Library.  It  is  by  my  old  friend.  Bishop  Mozley,  and  is 
called  "The  Word"  —  being  an  explanation  of  that  expression 
as  used  by  St.  John,  and  by  Jewish  and  Greek  writers  respeo- 
tively.  More  than  that,  however,  it  is  a  series  of  charming 
essays  upon  a  variety  of  subjects  of  a  moral  and  social  char- 
acter. ... 

I  see  you  do  not  take  an  over-sanguine  view  of  the  future ; 
and  no  wonder  —  for  the  powers  of  darkness  seem  to  have  full 
swing  in  your  country  as  well  as  elsewhere.  Whether  the 
"  good  time  coming  "  is  reserved  for  this  world  or  for  the  next, 
we  do  not  know ;  but  there  will  be  much  trouble  first.  .  .  . 


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xxm.  OP  A  LONG  EPISCOPATE  278 

My  wife  joins  vrith  me  in  kind  regards  to  yourself  and  your 
family ;  and  I  am,  my  dear  Bishop, 

Yours  very  truly  and  affectionately, 

JoHK  Walter. 

In  Scotland,  where  I  was  often  the  guest  of  my 
friend  now  in  Paradise,  Mr.  Edward  Caird,  at  his 
beautiful  home  Finnart  on  Loch  Long,  I  first  met 
Dr.  James  Macgregor  of  Edinburgh,  late  Moderator 
of  the  Church  of  Scotland  and  Chaplain  to  the  Queen. 
I  have  never  known  a  more  devout  student  of  Holy 
Scriptures  than  Mr.  Caird.  We  corresponded  for 
many  years,  and  I  recall  my  first  visit  to  him  in 
1864,  with  my  friend,  Robert  B.  Mintum.  We  were 
deeply  impressed  by  his  conversation,  which  revealed 
that  intimate  knowledge  of  Holy  Scriptures  which 
in  the  past  has  been  the  glory  of  Scotch  Chrift- 
tians. 

Mr.  Caird  was  one  of  the  founders  of  the  Free 
Church  of  Scotland,  and  for  many  years  he  supported 
a  mission  school  in  Palestine.  He  visited  me  in  Fari- 
bault, and  to  his  generosity  our  Divinity  School  is  in- 
debted for  many  valuable  books  and  diagrams  of  the 
tabernacle.  Upon  my  visit  to  Finnart  the  peasants 
from  the  surrounding  highlands  were  always  gath- 
ered for  the  Sunday  service.  Mr.  Caird  said  to  me 
at  my  first  visit,  ^'  Bishop,  I  suppose  this  is  the  first 
time  that  the  English  Prayer  Book  has  been  used  in 
this  valley." 

His  son  Mr.  James  Caird  visited  me  shortly  after 
the  Indian  outbreak  of  1862.  He  was  much  inter- 
ested in  my  Indians  and  aided  me  in  caring  for  them 
at  a  time  when  I  was  greatly  perplexed.    Like  his 

T 

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274  LIGHTS  AND  SHADOWS  chap. 

father,  his  heart  is  full  of  sympathy  for  the  poor,  and 
his  good  works,  which  are  many,  will  follow  him. 

On  my  first  visit  to  Edinburgh  I  was  the  guest  of 
Dean  Ramsay,  beloved  and  honored  by  all  who  knew 
him.  He  charmed  his  friends  by  his  vivid  portraitures 
of  Scotch  character,  and  many  of  the  stories  which 
he  has  related  in  his  book  of  reminiscences  I  have 
had  the  pleasure  of  hearing  from  his  own  lips.  To 
American  Churchmen  he  was  dear  as  being  an  hon- 
ored son  of  the  Church  which  gave  to  us  the  Episco- 
pate. 

The  following  letter  shows  the  spirit  of  the  sainted 
man:  — 

23  AiNSLEB  Place,  Edutbusoh, 
January  11th,  »70, 

Bt.  Eev.  and  Honored  Bishop:  I  have  yours  of  Jan.  4tli, 
and  I  need  not  say  how  much  pleasure  I  received  in  finding 
you  had  not  forgotten  your  visit  to  the  Northern  Capital.  I 
can  assure  you  we  often  talk  of  your  visit  with  much  interest, 
and  we  are  always  glad  to  have  any  intelligence  regarding 
your  immense  work  before  you  in  your  Minnesota  diocese. 
.  .  .  Churches  are  torn  with  division — the  Church  itself  is 
torn  and  divided.  Rome  is  in  a  ticklish  state.  Let  us  have 
men  who  will  do  the  work  of  the  Church.  Give  me  the  few 
and  zealous  laborers,  not  in  fields  of  controversy  and  in  squab- 
bles, but  in  good  solid  plans  for  making  some  men  Christians 
and  some  men  better  Christians  than  before.  .  .  . 

I  crave  your  blessing,  and  am  respectfully  and  affection- 
ately, Yours  ever, 

E.  B.  Bamsay. 

Admiral  Ramsay,  hrother  of  the  dean,  and  the 
chief  of  the  police  went  with  Mr.  Mintum  and  my- 
self through  the  closes  of  Edinburgh,  where  we  saw 
scenes  too  awful  for  words.    Mr.  Mintum's  generous 

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XXIII.  OF  A  LONG  EPISCOPATE  275 

heart  was  so  touched  by  the  sad  story  of  a  poor  girl 
and  two  children,  that  he  provided  the  means  to 
place  the  girl  in  a  refuge  and  the  children  in  a 
hospital. 

I  visited  Scotland  at  the  time  of  the  centennial  of 
Bishop  Seabury's  consecration  when  memorial  ser- 
mons were  preached  by  the  American  bishops  and 
clergy  in  the  principal  churches.  I  preached  in 
Glasgow  at  St.  Mary's.  The  services  in  Aberdeen 
were  deeply  interesting,  and  the  hospitality  un- 
bounded. I  was  the  guest  of  General  Sir  Harry  and 
Lady  Lumsden.  The  sermon  by  Bishop  Williams 
was  wise  and  fitted  as  always  for  the  occasion. 

At  the  great  meeting  in  Victoria  Hall,  where 
several  thousand  persons  had  assembled,  addresses 
were  made  by  the  Bishops  of  Aberdeen,  Winchester, 
Albany,  and  Minnesota.  My  address  was  kindly  re- 
ceived, and  in  a  tribute  paid  me  by  the  Bishop  of 
Moray,  Dr.  Kelly,  this  testimony  to  the  life  of  mis- 
sions touched  me :  — 

^^  Some  of  us  may  remember  the  passionate  lament 
of  John  Henry  Newman  at  the  close  of  his  career  in 
the  English  Church,  in  which  he  charges  his  spiritual 
mother  with  dry  breasts.  Had  he  but  waited  with 
more  faith  and  patience  till  our  own  day,  he  would 
have  realized  that  this  was  the  last  charge  which 
could  be  laid  against  a  church  that  has  nourished 
and  brought  up  such  sons  as  these  brave  standard- 
bearers  of  the  Christian  army  in  Africa  and  India,  in 
China  and  Japan,  in  Australia  and  New  Zealand,  in 
Canada  and  the  United  States,  in  South  America  and 
in  the  Islands  of  the  Sea." 

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276  LIGHTS  AND  SHADOWS  chap. 

I  spent  a  week  with  my  friend  Lord  Cairns,  then 
Lord  Chancellor  of  England^  at  his  home  near  Leith^ 
and  one  of  the  pleasantest  memories  of  the  visit  is 
that  of  a  gathering  of  all  the  tenants  of  the  estate  in 
the  great  hall.  A  bountiful  feast,  old  games,  gifts  of 
clothing,  books,  and  dolls  made  a  charming  gala  day, 
at  the  close  of  which  I  made  a  brief  address  and  gave 
the  benediction. 

The  peasants  in  the  Highlands  cannot  forget  the 
persecutions  which  their  fathers  suffered.  Lord 
Cairns  told  me  a  story  of  a  peasant  who  was  reading 
the  Book  of  Revelation  at  family  prayer.  He  read 
slowly :  — 

**  And  th^^r  ware  a  great  red  dragoon  in  heaven  —  " 

"Sandy,  Sandy,"  his  wife  interrupted,  "thar 
never  ware  a  red  dragoon  in  heaven,  leastwise  not 
one  of  Claverhouse  dragoons." 

"Jenny,"  replied  Sandy,  " it  is  in  the  Booh!  " 

"Ah  well,  the  Book  is  true,"  responded  Jenny. 
"Read  on,  Sandy." 

"  And  the  great  dragoon  ware  cast  out  of  heaven," 
continued  Sandy,  at  which  Jenny  joyfully  clapped 
her  hands  and  cried :  — 

"  Thank  God !  I  knew  no  red  dragoon  could  stay 
in  heaven ! " 

Bishop  Wilberforce  was  with  a  friend  at  KiUie- 
crankie,  where  a  good  woman  had  been  showing 
them  the  different  places  of  interest.  As  the  bishop 
turned  away,  some  one  said  to  the  woman :  — 

"  Do  you  know  who  that  is  ?  "* 

"  Na,"  was  the  answer,  "  but  he  seems  a  gude  mon." 
When  told  that  he  was  a  bishop,  she  exclaimed :  — 

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xxm.  OF  A  LONG  EPISCOPATE  277 

'^  A  bishop !  A  bishop !  Mair  is  the  pity !  I  doot 
whether  he  can  be  saved." 

The  first  English  Church  Congress  which  I  at* 
tended  impressed  me  deeply.  Men  as  wide  apart  as 
the  antipodes  met  on  a  platform,  and  gave  and  took 
hard  blows  in  the  best  of  humor.  With  it  all  there 
was  an  underlying  earnestness  which  told  of  a  living, 
working  Church.  The  missionary  aspect  of  the  con- 
gress was  most  marked,  and  no  men  were  received 
with  more  enthusiastic  cheers  than  those  who  were  in 
the  forefront  of  Christian  work.  The  meetings  for 
workingmen  were  thronged,  and  the  speakers  ex- 
hibited great  tact  in  reaching  the  hearts  of  their 
hearers.  Some  of  the  bishops  were  especially  happy 
in  this,  and  there  were  deafening  cheers  when  men 
like  Bishop  Wilberforce,  Selwyn,  Goodwin  of  Car- 
lisle, and  Magee  spoke. 

There  is  nothing  which  stimulates  diocesan  work  as 
does  an  interest  in  missions.  At  a  meeting  of  the 
Massachusetts  Colonial  Council  a  member  objected  to 
foreign  missions,  saying:  — 

'^We  have  not  religion  enough  at  home  to  send 
any  abroad." 

A  wiser  man  replied,  "  The  more  religion  you  send 
abroad,  the  more  you  will  have  at  home." 

Bishop  Brooks  said,  ^^  It  is  a  shameful  thing  to 
make  our  lack  of  devotion  to  Jesus  Christ  the  excuse 
for  not  carrying  the  gospel  to  the  heathen." 

I  was  asked  to  deliver  a  missionary  address  shortly 
after  the  Indian  massacre,  and  a  friend  said  to  me :  — 

'^  Tou  have  a  great  work  to  do  in  Minnesota,  and 
I  advise  you  not  to  speak  of  Indian  missions  for  they 

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278  LIGHTS  AND  SHADOWS  chap. 

are  a  failure,  and  you  cannot  afford  to  have  the 
Church  look  upon  you  as  an  enthusiast/' 

It  stung  me,  and  I  began  my  address  by  repeating 
my  friend's  advice,  and  then  said :  — 

"  The  best  illustration  which  I  have  ever  heard  of 
the  philosophy  of  missions  is  the  story  of  an  infidel 
master  who  said  to  his  Christian  slave:  ^Jim,  you 
are  the  biggest  fool  I  ever  knew.  You  are  always 
talking  about  faith  in  God,  and  I  suppose  you  think 
that  if  the  Lord  should  tell  you  to  jump  through  that 
stone  wall  your  faith  would  take  you  through/ 
*  Massa,  dat's  easy  'nough,'  was  the  answer.  ^  If  de 
Lord  tell  Jim  to  jump  frou  dat  stone  wall,  it's  Jim's 
business  to  jump,  and  de  Lord's  business  to  git  Jim 
frou/" 

I  have  often  been  touched  by  the  offerings  of  our 
Indians  for  missions ;  for  when  they  have  no  money 
they  bring  pieces  of  bead  work,  birch-bark  mokuks 
of  sugar,  or  some  other  form  of  handiwork,  and  even 
the  little  children  bring  small  gifts. 

Christian  folk  would  care  more  for  missions  if  they 
knew  more  about  missions.  We  of  the  clergy  need 
to  get  so  near  to  our  Master  that  our  hearts  will 
glow  with  His  love ;  and  then  the  stories  of  mission- 
ary life  will  touch  the  hearts  of  men  who  will  feel 
that  "we,  too,  must  pray,  and  work,  and  give." 
When  we  grasp  the  hand  of  the  Saviour  we  shall 
reach  out  the  other  hand  to  help  some  weary  one, 
and  when  He  has  put  into  our  hearts  the  child's  cry, 
''  Our  Father,"  we  shall  remember  wandering  brothers 
and  long  to  lead  them  home.  It  is  not  enough  for 
us  to  claim  our  lineage  in  an  Apostolic  Church.    The 

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xxm.  OP  A  LONG  EPISCOPATE  279 

Church  of  Laodicea  had  unquestioned  orders,  but  was 
blind  and  naked. 

At  the  time  of  my  first  visit  to  England  many  of 
the  livings  were  the  gifts  of  private  persons,  the  liv- 
ing being  made  a  sinecure  for  some  dependent  friend. 
On  one  occasion,  while  staying  with  friends  in  the 
country,  I  heard  the  parish  incumbent  say  in  a  ser- 
mon upon  the  Holy  Scriptures,  "  I  think  I  may  say, 
without  reasonable  fear  of  contradiction,  that  the 
Holy  Scriptures  promote  good  morals."  Which  was 
certainly  a  very  safe  assertion.  Thank  God  that  all 
this  is  changed  through  the  influence  of  such  men  as 
Bishop  How,  Bishop  Carpenter,  Charles  Kingsley, 
Frederick  Robertson,  and  others  of  different  schools 
of  thought.  It  can  now  be  said,  ^^The  gospel  is 
preached  unto  them." 

In  visits  to  Europe  I  saw  much  of  the  work  which 
Christian  men  are  domg  for  those  whom  —  God  for- 
give us  —  we  call  the  "  submerged  classes." 

In  Paris  I  met  the  Rev.  Dr.  McAll,  a  simple- 
hearted  man  of  God  who,  after  the  Franco-Prussian 
war,  went  to  Paris,  knowing  nothing  of  the  language, 
and  started  his  mission.  The  first  French  words 
which  he  learned  were,  "  God  loves  you." 

Services  were  held  every  evening  at  the  Mission 
Halls,  which  were  filled  with  congregations  made  up 
of  laboring  men  and  women,  with  a  scattering  of 
soldiers.  I  spoke  to  the  people  in  many  of  the  mis- 
sions, and  they  listened  as  if  the  gospel  were  a  new 
rievelation  from  heaven.  Many  of  these  men  and 
women  who  had  been  baptized  were  infidels  who  had 
drifted  away  from  the  Church,  and  the  simple  story 

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280  LIGHTS  AND  SHADOWS  chap. 

of  the  love  of  Jesus  Christ  brought  its  healing  mes- 
sage to  their  hearts,  and  nothing  could  be  more  touch- 
ing than  to  look  into  their  eager  faces  and  hear  their 
earnest  ejaculations,  "  Merci !     Merci  1 " 

Dr.  Theodore  Evans  asked  permission  of  the  pre- 
fect of  police  to  establish  a  mission  like  the  McAU 
Mission.  The  prefect  replied,  '^  Plant  as  many  as 
you  please ;  where  there  is  a  McAll  Mission  we  need 
fewer  police." 

Miss  de  Bruen  has  done  wonderful  work  at  Belle- 
vue.  She  had  been  laboring  in  the  Mild  May  Park 
Mission  and  while  visiting  a  friend  in  Paris  she  went 
out  to  Pfere  La  Chaise.  It  was  the  day  after  five  hun- 
dred Communists  had  been  shot,  and  their  friends  had 
come  to  visit  their  graves.  Many  had  written  on  a 
slip  of  paper,  "  Revenge,''  which  they  had  buried  in 
the  graves.  One  old  woman  whose  husband  and  son 
had  been  shot  was  beating  her  breast  and  crying,  '^  I 
have  lost  all !  I  have  lost  all ! "  Breathing  a  prayer 
that  she  might  speak  a  word  of  comfort  to  the  poor 
soul,  Miss  de  Bruen  touched  the  woman  and  said, 
**  Mother,  you  think  that  you  have  lost  all ;  but  you 
have  not  lost  the  love  of  God." 

The  woman  grasped  at  the  thought,  and  the  Com- 
munists gathered  about  Miss  de  Bruen  while  she 
talked  to  them  of  the  pitying  Saviour.  When  she 
returned  to  her  friend  she  said:  — 

^^  I  am  going  to  Bellevue  to  live  with  these  poor 
people." 

Her  friend  exclaimed,  ^*  Live  at  Bellevue !  It  is  not 
safe  for  a  soldier  —  much  less  for  a  woman ! '' 

"I  know. that  they  are  bad,"  was  Miss  de  Bruen'^ 

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Txxa.  OF  A  LONG  EPISCOPATE  281 

answer,  ^^  but  no  one  is  too  bad  for  the  love  of  the 
Saviour,  and  I  must  help  them/' 

She  had  at  this  time  a  children's  hospital,  a  school, 
a  home  for  nurses,  and  a  free  dispensary.  As  Miss 
de  Bruen  met  us  at  the  gate,  thirty  or  forty  men  and 
women  were  waiting  for  entrance. 

^^  I  shall  give  these  people  tickets,"  Miss  de  Bruen 
explained,  ^^and  to-morrow  they  will  be  admitted 
first.  I  have  three  hundred  in  the  building  now, — all 
that  we  can  care  for  to-day.  We  ask  but  one  thing 
of  these  patients,  —  that  they  shall  attend  a  short 
service  of  half  an  hour  before  our  physician  pre- 
scribes for  them.  We  read  a  few  verses  of  scripture, 
sing  a  hymn,  have  a  prayer,  and  an  address  of  fifteen 
minutes." 

Thirty  thousand  sufEerers  had  received  help  from 
the  dispensary  in  one  year.  I  did  not  need  Miss  de 
Bruen's  whisper,  "  When  you  address'  them.  Bishop, 
remember  that  many  of  them  are  infidels,"  to  melt 
my  heart  into  a  message  that  brought  tears  to  many 
eyes. 

The  day  of  the  funeral  of  Gambetta  handbills  were 
printed  and  given  to  the  populace,  "  Vive  Gambetta! 
France  mourns  for  her  son!  Hear  what  the  Lord 
Jesus  Christ  says:  ^If  any  man  believe  in  Me, 
although  he  were  dead,  yet  shall  he  live.'  Believest 
thou  this?  ^Come  unto  me  all  ye  that  are  weary 
and  heavy  laden,  and  I  will  give  you  rest.' "  French 
peasants  cherish  words  linked  wiih  a  name  they  love, 
and  some  of  these  handbills  were  framed  and  hung 
up  in  their  houses. 

I  found  evidences  of  an  awakened  spiritual  life  in 

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282  LIGHTS  AND  SHADOWS  chap. 

the  work  of  evangelization  among  the  people  of 
Spain.  I  arrived  on  a  Spanish  vessel  at  Barcelona 
to  find  the  Carlists  and  General  Prim's  soldiers  fight- 
ing in  the  streets^  and  we  could  not  land  until  one 
party  or  the  other  had  conquered.  It  was  a  trial  of 
patience  to  remain  on  the  very  uncomfortable  vessel 
under  a  broiling  sun.  The  passengers  were  furious 
in  their  denunciations,  but  the  old  captain  only  an- 
swered, "  Remember  the  patience  of  God." 

I  had  the  pleasure  of  hearing  Castelar  and  others 
speak  in  the  Cortez,  and  was  received  most  hospitably 
by  the  Duke  of  Montpensier. 

Every  day  during  Holy  Week  in  Seville  there 
were  processions  of  moving  tableaus  representing  the 
lives  of  the  Patriarchs,  the  Garden  of  Gethsemane, 
the  Arrest,  the  Trial,  and  the  Crucifixion  of  our 
Saviour.  For  the  most  part  it  was  an  empty  pageant, 
but  now  and  then  kneeling  peasants  could  be  seen 
whose  faces  showed  that  to  them  it  brought  the  story 
of  man's  redemption.  On  Maundy  Thursday  I  wit- 
nessed the  washing  of  the  disciple's  feet,  and  on  Good 
Friday  the  elevation  of  the  cross.  During  this  holy 
season  I  attended  some  services  held  in  upper  rooms, 
where  men  and  women  listened  with  profound  ear- 
nestness to  the  story  of  the  love  of  God.  I  believed 
that  those  services  by  unordained  men  would  react  on 
the  clergy  and  teach  them  that  the  only  cure  for  sin- 
ful hearts  lay  in  preaching  Christ  and  Him  Crucified. 

I  met  a  saintly  Roman  priest  in  the  library  of  the 
Escurial  who  asked  me  if  I  were  a  Roman  priest, 
and  his  response  to  my  answer  has  lingered  in  my 
memory. 

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xzm.  OF  A  LONG  EPISCOPATE  283 

'^  It  is  sad  that  they  who  love  Jesus  should  differ. 
We  will  tell  it  to  Jesus  and  some  day  we  shall  be 
one." 

I  spent  several  weeks  at  the  Alhambra  which, 
added  to  all  else,  has  the  charm  of  its  memories  of 
Washington  Irving,  whom  my  attentive  old  guide 
remembered.  At  parting  from  this  good  Benzaken 
I  added  a  sovereign  to  my  good  wishes,  at  which,  with 
glistening  eyes,  he  exclaimed :  — 

"  May  the  Blessed  Virgin  protect  you.  I  shall 
sdways  keep  in  my  heart  the  memory  of  your 
kindness.  I  shall  now  be  able  to  buy  a  lottery 
ticket.'' 

^'  A  lottery  ticket  ?  "  I  ejaculated. 

"  And  why  not  ?  "  was  the  answer.  "  Can  you  teU 
me  of  any  other  way  by  which  I  shall  own  my  own 
house,  drive  in  my  own  carriage?  There  is  one 
great  prize  —  quien  sabe  el  Deus." 

It  was  a  revelation  of  the  cause  of  much  of  the 
misery  which  is  found  in  this  fair  country. 

The  English  cemetery  at  Malaga  is  one  of  the 
dearest  places  I  found  in  Spain.  For  many  years  the 
bodies  of  heretics  were  buried  in  the  sand  of  the  sea- 
shore. Those  graves  brought  their  lessons  of  charity. 
The  new  constitution  of  Spain  gave  foreigners  the 
right  to  worship  according  to  their  accustomed  forms 
of  faith  while  residing  in  Spain. 

In  Madrid,  at  the  request  of  the  British  Minister, 
Mr.  Layard,  I  preached  in  the  chapel  of  the  Embassy. 
Hon.  John  Hay  was  our  Secretary  of  Legation,  and  I 
am  indebted  to  him  for  many  acts  of  kindness  and 
sympathy  in  my  Indian  work.     The  sympathy  felt 

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28i  LIGHTS  AND  SHADOWS  chap.  zxm. 

by  Mr.  Hay  for  my  Indians  may  be  seen  from  the 
following  letter :  — 

Lboatiov  or  ram  UnxBD  States  of  Ahbxioa,  Madxid, 
Jane  2d,  1870. 

My  dear  Bishop  Whipple:  I  return  700,  with  many  thanks, 
yoxur  report  I  read  it  with  great  interest  and  renewed  pain, 
remembering  that  since  it  was  written  many  new  chapters 
have  been  added  to  the  bloody  record  of  our  inhumanity.  It 
is  impossible  to  deny  the  truth  of  what  you  say,  and  yet  it 
seems  equally  impossible  to  cure  the  mortal  malady  of  avarice 
and  cruelty  which  is  at  the  bottom  of  the  whole  business.  If 
there  were  more  people  actuated  like  you,  by  motives  of  Chris- 
tianity and  honor,  the  evil  could  be  mitigated,  if  not  abolished. 
But  the  prospect  does  not  look  hopeful.  .  .  . 

Mrs.  Hooper  is  still  here,  but  goes  to  Toledo  on  Saturday 
and  thence  to  Valencia.  I  accompany  the  ladies  to  the  city  of 
the  Groths  and  then  return  here  for  a  few  weeks  more. 

Thanks  to  your  therapeutic  skill,  I  am  quite  well  again, 
and  ready  for  summer  work. 

With  sincere  assurance  of  respectful  regard,  I  remain, 
Your  obliged  and  faithful  friend  and  servant, 

John  Hay. 


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CHAPTER  XXIV 

In  the  year  1868  Congress,  without  my  knowledgei 
appropriated  forty-five  thousand  dollars  for  the  Sisse- 
ton  and  Wahpeton  Indians  at  Fort  Wadsvrorth  and 
Devil's  Lake,  the  condition  being  that  the  money 
should  be  expended  by  myself.  I  promptly  declined 
the  trust.  Congress  adjourned  without  placing  it  in 
other  hands.  The  Secretary  of  the  Interior  informed 
me  that  imless  I  accepted  it  the  money  would  remain 
in  the  treasiury  and  the  Indians  would  suffer  and 
perhaps  die  from  starvation. 

I  conferred  with  Bishop  Whittmgham,  who  said, 
'^  It  is  your  Master's  cross  and  you  must  bow  your 
shoulders  to  bear  it.*' 

My  trusted  friend  Dr.  Jared  W.  Daniels  offered  to 
aid  me  in  its  administration.  The  merchants  H.  B. 
Claflin  of  New  York  and  Lemuel  Coffin  of  Philadel- 
phia purchased  goods  for  me  at  cost,  and  I  secured 
supplies  at  the  lowest  prices.  Messrs.  Burbank, 
Wilder,  and  Merriam  of  St.  Paul  transported  my 
goods  at  twenty  cents  per  hundred  less  than  the 
Government  paid  them.  We  took  with  us  a  large 
supply  of  axes. 

At  the  first  council  Simon  Anagmani  rose  and 
said,  turning  to  me :  — 

^^  The  sky  has  been  iron  above  our  heads,  and  the 

286 

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286  LIGHTS  AND  SHADOWS  chap. 

ground  iron  beneath  our  feet.  We  look  in  your  face 
and  we  see  we  are  saved."  He  sat  down  overcome 
by  tears. 

We  showed  the  Indians  our  goods  and  said  to 
them :  — 

"You  have  paid  to  traders  fourteen  dollars  for 
blankets,  and  here  are  better  ones  which  will  cost 
you  four  dollars  and  a  half.  We  have  everything 
that  you  need.  We  shall  feed  and  clothe  the  aged 
and  sick,  but  every  able-bodied  man  must  work.  A 
white  man  can  cut  a  cord  and  a  half  of  wood  in  a 
day;  you  can  cut  half  a  cord.  A  white  man  can 
split  one  hundred  and  fifty  rails  in  a  day ;  you  can 
split  fifty.  A  white  man  can  cut  twenty  logs  for  a 
house  in  a  day ;  you  can  cut  eight. 

"  On  Saturday  there  will  be  a  man  at  every  tipi,  and 
if  you  have  worked  according  to  our  direction,  you  will 
be  paid  in  goods  and  provisions.  If  you  are  idle,  you 
must  starve." 

At  first  some  of  the  men  refused  to  work,  and  others 
took  a  day  or  two  to  decide  the  question,  but  within 
a  week  all  were  working  like  beavers. 

One  day  two  wild  Indians  came  to  Dr.  Daniels, 
and  said:  — 

"  We  are  hungry." 

The  doctor  replied,  "  If  you  will  chop  wood  for 
one  hour,  I  will  give  you  a  good  dinner,  but  I  cannot 
feed  any  one  who  refuses  to  work." 

After  talking  the  matter  over  for  half  an  hour  they 
decided  to  cut  the  wood.  When  they  had  finished 
their  dinner  the  doctor  said:  — 

"  After  you  had  chopped  that  wood  the  dinner  was 

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zznr.  OF  A  LONG  EPISCOPATE  287 

yours,  not  mine.  We  have  come  here  to  make  men 
of  you,  not  beggars." 

He  then  showed  them  a  piece  of  land,  telling  them 
that  if  they  would  build  a  house  upon  it,  he  would 
pay  them  for  the  work,  and  the  land  should  be 
theirs.  These  men  with  many  others  became  good 
fanners. 

The  indisposition  to  work  on  the  part  of  the  wild 
man  does  not  spring  from  laziness.  It  is  a  severe 
experience  for  the  Indian  to  give  up  his  wild  life. 
The  muscles  of  his  chest  and  arms  are  not  well 
developed,  while  those  of  his  legs  are  like  steel. 
With  the  wife,  used  to  the  manual  work  about  the 
wigwam  or  tipi,  it  is  the  reverse.  The  man  has 
always  been  on  the  chase ;  he  has  lived  in  the  open 
air  and  in  an  open  wigwam.  His  first  house  consists 
of  one  or  two  badly  ventilated  rooms  ;  he  is  ambitious 
and  works  hard.  He  has  been  a  meat  eater.  His 
food  at  first  is  insufficient ;  he  is  poorly  dressed  and 
knows  nothing  of  the  laws  of  hygiene,  and  so  takes 
cold  easily,  often  dying  of  consumption.  After  he 
has  crossed  the  Rubicon,  and  has  home  comforts, 
his  naturally  strong  constitution  keeps  him  healthy. 
Formerly,  when  a  contagious  disease  appeared  it  deci- 
mated a  tribe ;  but  under  the  care  of  physicians  this 
danger  is  avoided,  and  some  of  the  tribes  have  in- 
creased in  numbers. 

Hence,  it  would  be  as  sensible  to  expect  the  wild 
man  to  take  kindly  to  manual  labor  as  it  would  be 
to  expect  the  man  of  the  city,  suddenly  thrust  into  a 
wilderness,  to  supply  himself  with  food  and  clothing 
by  skilful  use  of  bow  and  arrow  and  knife;  although. 

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288  LIGHTS  AND  SHADOWS  chap. 

in  the  latter  case^  the  white  man,  in  spite  of  the 
years  of  civilization  behind  him/  usually  possesses 
enough  of  the  wild  nature  of  his  own  barbaric  fore- 
bears to  lend  fascination  to  forest  life. 

The  next  year  we  bought  cattle  and  wagons,  with 
which  we  paid  the  Indians  who  were  employed  to 
do  the  freightmg.  Honest  work  for  wages  is  the 
solution  of  the  Indian  question.  Almshouses  make 
paupers,  and  Indian  almshouses  make  savage  paupers. 

The  Indians  are  not  so  unlike  their  white  brothers 
that  there  is  not  a  wide  difference  among  them  as  to 
energy,  thrift,  and  industry.  Many  years  ago  I  was 
able  to  lead  an  Indian,  who  had  the  reputation  of 
being  an  inveterate  gambler,  to  the  Saviour,  naming 
him  when  baptized  after  a  dear  friend.  A  short 
time  ago  I  paid  a  visit  to  his  comfortable  home, 
and  found  him  a  well-to-do  farmer,  with  horses 
and  cattle  and  an  overflowing  granary.  His  son's 
fine  crop  had  been  destroyed  by  hail,  but  it  had  been 
insured  for  several  hundred  dollars. 

It  is  almost  impossible  to  retain  good  mechanics 
and  artisans  at  remote  agencies  for  the  meagre 
salaries  which  the  Government  offers.  Many  of 
these  employees  I  remember  with  gratitude  for  their 
kind  interest  in  the  work. 

One  secret  of  the  success  of  the  early  English  mis- 
sions was  that  the  employees  of  the  Hudson  Bay 
Company  were  men  of  excellent  character.  The 
missionaries  were  able  to  hold  them  up  as  examples 
to  the  converts.  The  people  on  the  frontier  invari- 
ably take  the  side  of  their  Indian  neighbors  against 
other  tribes.     The  people  north  of  St.  Cloud  looked 

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zznr.  OF  A  LONG  EPISCOPATE  289 

upon  the  Sioux  as  incarnate  devils^  and  the  people  in 
the  south  had  the  same  opinion  of  the  Ojibways.  No 
one  seemed  to  think  that  to  leave  the  races  without 
government,  without  the  protection  of  law,  and  to 
permit  them  to  wage  vendetta  with  each  other,  was 
sure  to  bring  bloodshed. 

"  Lex  taiioniSy'  is  the  law  of  barbaric  life-  A  man 
is  killed,  —  another  must  die  in  his  place.  This  goes 
on  year  after  year,  and  is  the  first  cause  of  war  be- 
tween Indian  tribes.  A  willingness  to  forgive  injuries 
is  the  first  sign  of  the  power  of  the  religion  of  Jesus 
Christ. 

I  said  to  my  diocesan  council,  the  year  following 
the  appropriation  made  for  the  Indians  of  Fort  Wads- 
worth  and  Devil's  Lake :  — 

"Brethren,  I  am  aware  that  my  course  in  this 
Indian  question  has  alienated  friends  as  dear  as  my 
life.  My  motives,  even,  have  been  assailed.  It  has 
been  hard  to  meet  this  opposition  and  hatred.  I  have 
tried  to  say  with  St.  Paul,  ^  It  is  a  small  matter  that 
I  am  judged  by  you,  or  by  man's  judgment.  There 
is  One  that  judgeth  me  —  the  Lord.'  When  I  first 
looked  into  the  faces  of  these  perishing  heathen, 
my  heart  was  touched  with  pity,  and  I  have  been 
strangely  led  by  the  Providence  of  God.  The  world 
and  the  Church  have  forced  me  to  be  the  friend  of  this 
poor  race,  which  has  Cost  me  more  anxiety  and  has 
brought  me  more  trials  than  all  my  other  work.  But 
I  do  not  regret  it.  I  was  repaid  for  all  when  I  parted 
with  Taopi  on  his  death-bed.  It  will  not  be  in  my 
day,  but  my  children's  children  may  thank  God  that 
He  gave  me  grace  to  be  the  friend  of  this  helpless 

u 

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290  LIGHTS  AND  SHADOWS  chap. 

race.     In  that  faith  I  can  work  and  bide  my  time, 
and  die/' 

Hearing  of  the  attacks  which  had  been  made  upon 
me  for  accepting  the  secular  appointment  of  the  charge 
of  the  Dakota  Indians,  the  late  Secretary  of  the  Interior 
wrote  me  the  following  letter :  — 

QniNCT,  Illinois, 
May  2901, 1869. 

My  dear  Bishop:  I  was  amazed  to  learn  that  you  were 
blamed  for  your  connection  with  the  appropriation  for  the 
Wahpeton  and  Sisseton  bands  of  Sioux  Indians.  The  appropri- 
ation was  placed  at  your  control,  and  you  designated  to  ex- 
pend it,  without  the  least  suspicion  on  your  part  that  such  a 
thing  was  contemplated.  When  you  learned  what  had  been 
done,  you  promptly  and  decidedly  declined  the  trust,  urging 
that  your  ecclesiastical  duties  demanded  the  whole  of  your 
time ;  that  you  could  not  give  that  personal  attention  to  the 
expenditure  of  the  fund  which  was  necessary,  and  that  you 
did  not  in  any  event  want  the  responsibility  of  disbursing  pub- 
lic money ;  and  it  was  only  at  my  urgent  solicitation,  and  my 
assurance  that  if  you  declined  to  act  the  money  must  remain 
in  the  treasury  unexpended,  and  the  Indians  be  left  to  suffer, 
that  you  finally  consented  to  accept  the  responsible  trust  which 
Congress,  without  your  knowledge  or  consent,  had  devolved 
upon  you.  I  was  anxious  to  have  the  benefit  of  your  services, 
and  to  meet  and  overcome,  if  I  could,  the  objection  based  on 
the  want  of  time.  I  told  you  that  you  would  be  at  liberty  to 
employ  any  competent  and  trustworthy  person  to  perform  the 
actual  labor,  under  your  personal  direction  and  supervision, 
and  that  you  would  not  be  required  to  visit  the  Indians  and 
make  the  disbursements  in  person.  After  hearing  and  con- 
sidering all  the  reasons  and  arguments  which  I  presented^  you 
reluctantly  consented  to  accept  the  trust,  which  I  am  sure  you 
would  not  have  done,  could  the  fund  have  been  made  available 
for  the  reUef  of  the  starving  Indians,  without  your  codpera- 
tion.  You  then  mentioned  to  me  a  gentleman  in  whose  in- 
tegrity and  capacity  you  had  confidence  (Dr.  J.  W.  Daniels), 

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xxrr.  OF  A  LONG  EPISCOPATE  291 

as  a  suitable  person  to  aid  you  in  the  discharge  of  the  duties 
you  had  assumed.  I  replied  that  you  were  much  better  quali- 
fied to  make  a  selection  than  I,  and  to  exercise  your  own  dis- 
cretion and  choose  your  own  assistant.  The  manner  in  which 
you  acquitted  yourself  of  the  trust  met  my  entire  approbation 
and  I  have  felt  under  great  obligations  to  you  for  sacrificing, 
as  I  am  sure  you  did^  your  personal  interest  and  wishes  for  the 
benefit  of  the  Indians.  During  my  entire  administration  of 
the  Department  of  the  Interior,  I  was  indebted  to  you  for 
valuable  counsel  and  assistance  in  the  management  of  Indian 
affairs.  Your  only  reward  has  been  the  consciousness  of  doing 
good.  I  have  no  knowledge  of  any  pecuniary  compensation 
haying  been  made,  though  you  well  deserve  it. 
Eespectf  ully  and  truly, 
Your  friend, 

O.  H.  Bbowniko. 

Thb  Bight  Bevebbnd  H.  B.  Whippls, 
Bishop  of  Minnesota, 

While  Mr.  Browning  was  Secretary  of  the  Interior, 
he  tried  most  faithfully  to  redress  the  wrongs  of  the 
Indians.  Other  secretaries  who  have  received  much 
censure,  I  believe  tried  to  do  their  duty.  I  know 
that  Secretaries  Schurz,  Delano,  Vilas,  and  Hoke- 
Smith  were  unjustly  censured  for  wrongs  for  which 
they  were  not  responsible. 

As  I  look  back,  I  seem  to  have  been  a  man  of  war 
from  the  beginning.  Circumstances  forced  me  to  be 
so.  Not  only  have  I  fought  many  hard  battles  with 
Indian  officials,  but  some  quite  as  severe  in  their 
defence.  Carl  Schurz,  as  Secretary  of  the  Interior, 
was  denounced  for  his  cruelty  in  the  removal  of  the 
Poucas  to  the  Indian  Territory,  and  was  accused  of 
lack  of  sympathy  with  them.  He  was  not  responsi- 
ble for  the  removal  of  the  Poncas.     At  the  time  a 

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292  LIGHTS  AND  SHADOWS  chap. 

proposition  was  made  to  bring  the  Upper  Sioux  down 
near  to  civilization;  this  would  have  made  them 
neighbors  to  the  Poncas,  who  were  their  enemies. 
The  friends  of  the  Indians,  believing  that  it  would 
be  destruction  to  the  Poncas,  recommended  their  re- 
moval. No  one  considered  what  the  effect  would  be 
of  changing  these  men  from  a  high  northern  latitude 
to  the  Indian  Territory.  Secretary  Schurz  carried 
out  the  suggestion  of  the  Indians'  friends,  and  I  do 
not  recall  a  secretary  who  tried  more  faithfully  to 
benefit  the  Indians.  He  was  the  first  secretary  who 
inaugurated  the  system  of  Indian  police  and  the 
employment  of  Indians  in  the  transportation  of 
supplies.  At  all  times  he  gave  me  his  confidence. 
The  above  letter  of  Secretary  Browning  was  read 
in  my  absence  from  the  council,  and,  by  a  rising 
vote,  the  following  resolution  was  passed. 

Besolved,  That  the  Council  records  its  grateful  appreciation 
of  Bishop  Whipple's  efforts  to  Christiauize  the  Indians  within 
his  jurisdiction,  which  have  proved  him  a  faithful  and  true 
witness  of  the  gospel  of  Christ,  Who  died  for  all  and  Who  is 
no  respecter  of  persons. 

It  is  a  matter  of  gratitude  to  God  that  my  diocesan 
council  stood  by  me  at  that  anxious  time.  During 
the  last  months  of  this  trust  I  had  a  severe  illness 
brought  on  by  exposure  in  a  blizzard.  There  were 
no  railways  west  of  St.  Cloud,  and  I  had  to  drive 
nearly  one  hundred  and  fifty  miles  whenever  I  visited 
Fort  Wadsworth.  Upon  one  of  these  visits  I  was 
unable  to  cross  the  Pomme  de  Terre  River,  for,  althojigh 
ice  had  been  formed,  it  was  not  strong  enough  to  bear 
my  horses.     The  river  was  very  broad,  and,  as  the 

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^  ^/t^  ^4^ -f^  j^  flf,^^^  ^  ^ 

«A^  MuM' ^n*.  -^tuXA^/JLl  ^  £m%^U  ^aw.  'ieU-  Oyitr<^ 


tl UfJeZ**^t^^JL'trAA.^  Cumt  Cat*^^f*x  tH!^ ,  ^XU</i,h.x^  c^ 
^SNiH,*^M-**wi,  ^  ^  ^*ri~  '^f^f^,  e^  ^  ^  'hx^iUr  fiT 


Digitized  byVjOOQlC 


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xxiT.  OF  A  LONG  EPISCOPATE  2M 

nearest  house  waa  twenty  miles  back,  there  was  noth- 
ing for  me  to  do  but  to  spend  the  night  by  some 
haystacks.  The  thermometer  stood  below  zero,  and 
a  blizzard  raged  in  full  fury  till  morning.  It  was  an 
experience  which  nearly  cost  me  my  life,  and  I  was 
ordered  by  my  physician   to   France.     My  faithful 


OUTBEJLL  H.  H.  SiBLBT 

friend,  General  Sibley,  without  compensation,  came 
to  my  relief,  and,  with  Dr.  Daniels,  completed  the 
work. 

The  following  letter  shows  the  love  of  General 
Sibley's  heart  for  the  poor  Indians. 

St.  Paul,  January  10th,  1878. 

My  dear  Bishop:  I  have  just  read  your  letter  of  8tli  inst. 
I  sincerely  regret  that  your  state  of  health  requires  you  to  seek 

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294  LIGHTS  AND  SHADOWS  chap. 

a  more  genisd  temperature^  while  I  appreciate  how  indispensa- 
ble rest  must  be  to  your  overworked  physique.  You  have  my 
earnest  prayers  to  the  Giver  of  all  Good,  for  your  complete  re- 
covery. 

You  and  I  have  labored  hand  in  hand  for  the  benefit  of  the 
poor  Indian.  Would  to  God  our  efforts  had  been  more  suc- 
cessful !  You  cannot  have  felt  more  humiliated,  and  I  may  add 
indignant,  as  a  citizen  of  a  great  nation,  which  has  offended 
God,  and  outraged  humanity  by  its  perfidious  and  cruel  policy 
toward  the  oppressed  race  committed  to  its  care,  than  I  have. 
Our  skirts  are  clear  of  any  participation  in  this  infamous 
treatment  of  the  miserable  red  man,  and  I  thank  God  from  my 
heart  for  it.  That  we  shall  be  visited  with  some  awful  punish- 
ment as  a  people,  for  having  crushed  into  the  dust  a  noble  race, 
which  was  entitled  to  the  highest  consideration  at  our  hands, 
is,  to  my  mind,  as  certain  as  is  my  conviction  of  the  existence 
of  a  just  God,  who  will  by  no  means  clear  the  guilty.  In 
what  shape  this  penalty  will  be  inflicted,  whether  in  the  form 
of  international  war,  civil  commotions,  pestilence  or  famine 
remains  to  be  seen.  Our  own  state  is  violating  the  commands 
of  the  Most  High,  every  day  it  neglects  to  act  with  common 
honesty  to  her  creditors,  and  will  in  some  way  or  other  receive 
her  punishment.  I  so  emphatically  stated  to  the  meeting  of 
the  Joint  Committee  at  the  capitol  last  winter,  when  seventy 
or  eighty  members  of  the  Legislature  were  present.  My  predic- 
tions were,  of  course,  received  with  incredulity,  and  the  fact 
that  an  adverse  vote  of  the  people  upon  the  proposition  for  the 
settlement  of  the  bonds  was  followed  by  splendid  and  abun- 
dant crops,  has  been  more  than  once  cited  to  me  as  a  striking 
commentary  upon  my  lugubrious  utterances  on  the  occasion 
referred  to.  All  the  reply  I  can  make  is,  "Wait  and 
see." 

I  have  good  reason  to  believe  that  Mr.  Hooper  will  not  be 
confirmed  as  agent  for  the  Sissetons,  and  in  that  case,  George 
H.  Spencer  will  probably  be  appointed,  "  a  consummation  de- 
voutly to  be  wished." 

The  late  investigation  has  exposed  the  corruptions  heretofore 
existing  in  the  Indian  Bureau,  but  neither  you  nor  I  will  be 
surprised  at  the  developments. 


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XXIV.  OF  A  LONG  EPISCOPATE  296 

God  bless  you  and  bring  you  back  to  us  in  restored  health 
and  vigor. 

Faithfully  yours, 

H.  Hi.  SiBLBT. 

Bt.  E*t.  H.  B.  Whipple,  Faribault,  Minn. 

During  my  absence  in  1870,  my  dear  brother,  the 
Rt.  Rev.  W.  E.  Armitage  of  Wisconsin,  made  a  visi- 
tation for  me  and  sent  me  the  following  cheering 
letter,  whidi  is  an  index  to  the  loving  heart  which 
endeared  him  to  all  who  knew  him :  — 

Jan.  5Ui,  1870. 
My  dear  Bishop:  Sunning  yourself  away  off  at  Mentone,  I 
know  you'll  be  glad  to  hear  something  of  Minnesota,  after  my 
pleasant  three  weeks  in  it,  specially  as  I  have  nothing  to  tell 
you  to  give  you  the  least  care  or  anxiety.  Everywhere  I  was 
received  with  the  hearty  cordiality  which  you  know  so  well, 
and  was  aided  and  accompanied  by  the  clergy,  so  that  the 
whole  visitation  was  a  sort  of  Convocation.  I  was  strongly 
tempted  to  steal  some  of  your  clergy,  for  you  have  some 
splendid  men  among  them,  but  I  f orebore,  thinking,  apart  from 
any  dishonesty  there  might  be  in  it,  that  it  would  be  "  mean  " 
in  your  absence.  I  began  at  Winona,  on  Advent  Sunday.  I 
wanted  Riley  to  begin  with.  He  is  a  very  fine  fellow  and  an 
acquisition  to  your  Diocese  in  every  way.  He  went  with  me 
to  Wabasha.  Seabreeze  is  in  splendid  condition,  rejoicing  in 
his  parsonage.  At  Lake  City  Dr.  Adams  presented  three 
candidates;  there  Dr.  Welles  met  me  —  the  finest  object  of 
plunder  I  think  I  saw  in  Minnesota — and  took  me  to  Red 
Wing,  where  I  confirmed  eight,  and  lectured  for  the  Brother- 
hood. Here  Biley  turned  back,  and  Dr.  Welles  became  my 
guardian  to  Cannon  Falls,  stopping  for  a  wedding  on  the  road. 
Next  morning  Dunbar  took  me  to  Granville  School-house  where, 
with  Burlison  and  Dubois  we  had  an  unusually  solemn  service, 
and  I  confirmed  eight.  Then  I  drove  to  Northfield  with 
Burlison  for  the  train  to  Minneapolis  where  I  spent  my  second 
Sunday,  being  at  Gtethsemane  in  the  morning,  St.  Mark's  in  the 

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296  LIGHTS  AND  SHADOWS  chap. 

eyening,  and  St.  Anthony  in  the  aftemooji.  I  think  I  should 
like  to  steal  Minneapolis  if  I  could,  for  it  is  one  of  the  most 
beautiful  towns  I  ever  saw.  I  stayed  with  the  Dean  and 
enjoyed  the  whole  visit  extremely. 

Monday  morning  Dr.  McMasters  joining  us,  Knickerbacker, 
Bradley,  Dickey,  Tanner,  Stewart,  and  I  moved  on  to  the 
Minnesota  Valley,  besieging  Mankato  first,  where  I  consecrated 
the  church.  The  Belleplaine  church  is  the  prettiest  rural 
church  I  ever  saw  built  of  timber  —  I  should  like  to  order  four 
like  it  immediately.  I  reached  Faribault  just  in  time  for  my 
lecture  there.  The  storm  next  day  kept  me  in,  and  I  can't  tell 
you  how  I  enjoyed  the  home  feeling  of  your  study,  only  I 
missed  you. 

My  third  Sunday  was  spent  in  St.  Paul,  and  very  pleasantly. 
Morning  at  Christ  Church,  afternoon  St.  Paul's  Church,  and 
evening  with  his  holiness,  whose  chapel  and  work  are  alive  and 
promising.  On  Monday  I  was  treated  with  the  greatest  atten- 
tion. Understanding  that  I  wanted  to  go  to  Hastings,  the 
governor  and  a  large  party  opened  a  new  E.  R.  for  me,  and 
went  with  me  to  that  place,  the  governor  himself  carrying  my 
valise  from  the  present  terminus  to  the  ferry,  I  confirmed 
seven  for  Williams,  another  fine  fellow,  and  the  next  day  he 
went  with  me  into  my  own  dominions  for  a  service  at  Prescott. 
On  Wednesday  I  confirmed  eight  at  Pine  Bend,  and  three  at 
Eosemount  for  that  indomitable  Eollitt,  and  eight  in  the  even- 
ing at  Korthfield  for  Biirlison.  A  pleasant  visit  to  Owatonna 
completed  the  round,  and  then  I  crossed  to  our  St.  Croix 
country,  whose  views  your  people  are  given  to  borrowing  for 
"  Gems  of  Minnesota  Scenery."  It  was  all  pleasant,  from 
beginning  to  end,  and  the  weather  has  been  more  merciful 
than  it  has  been  to  you,  I  am  sure.  By  the  way,  you  must 
reform  when  you  come  home  and  give  up  some  of  your  long 
visitations — tiiey  would  kill  a  Hercules,  and  wear  out  any- 
body's lungs  and  bronchial  apparatus.  School-house  preach- 
ing, cold  riding,  and  ^^  that  north  room  "  in  the  farm-houses  are 
the  unscientific  title  as  well  as  cause  of  your  present  illness. 
Don't  do  so  much ! 

I  have  been  interrupted  so  often  in  this  letter  that  I  fear  it 
will  not  be  of  much  comfort  to  you.    I  half  feared  to  recall 

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XXIV.  OF  A  LONG  EPISCOPATE  297 

your  thoughts  to  Clergy  and  Parishes,  but  I  know  you  are 
dwelling  on  them  constantly,  and  I  just  wanted  to  tell  you  that 
I  congratulate  you  on  your  Diocese,  in  which  I  could  not  find 
a  thing  to  cause  you  oneasiness,  or  to  hinder  your  taking  full 
time  for  your  recovery.  Do  not  think  of  hurrying  home.  It 
is  part  of  your  pay  for  previous  work  that  they  can  do  without 
you  now  for  a  while.  Do  not  write  to  me,  or  consider  this  a 
letter  to  be  answered. 

I  am  ever  yours. 

Most  affectionately, 

«Wm.  £.  Abmitagob. 

ThB  BiaHT  BlEVBBBND  BiSHOP  WHIPPLE. 


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CHAPTER  XXV 

I  HAVE  been  asked  many  times  by  presidents  of 
the  United  States  to  serve  on  commissions  to  make 
treaties  with  the  Indians.  In  1876  a  commission 
was  sent  to  the  hostile  Sioux,  consisting  of  Colonel 
G.  W.  Manypenny,  Colonel  A.  G.  Boone,  General 
Sibley,  Dr.  J.  W.  Daniels,  Attorney-General  A.  S. 
Gaylord,  Newton  Edmunds,  Henry  C.  Bulis,  and  my- 
self. Ill  health  prevented  General  Sibley  from  serv- 
ing. Colonel  Boone,  grandson  of  Daniel  Boone,  had 
lived  fifty-five  years  with  the  Indians.  Dr.  Daniels 
had  been  physician  to  the  Sioux  and  the  agent  at 
the  Red  Cloud  Agency.  Colonel  Manypenny  was 
Commissioner  of  Indian  Affairs  under  President 
Pierce. 

We  left  the  Union  Pacific  Railway  at  Cheyenne 
and  travelled  by  wagon  two  hundred  miles  to  Camp 
Robinson.  The  Sioux  Indians  had  a  treaty  with  the 
United  States,  in  which  it  was  stipulated  that  no 
white  man  should  enter  the  reservation,  and  that  it 
should  be  forever  in  the  possession  of  the  Sioux. 
Gold  was  discovered  in  the  Black  Hills,  and  there 
was  a  mad  rush  to  this  new  Eldorado,  The  only  re- 
maining herds  of  buffalo  were  in  the  Sioux  country, 
and  they  were  being  killed  for  their  hides  by  white 
men.  It  is  no  marvel  that  these  red  men  called  us  a 
people  with  forked  tongues,  —  a  race  of  liars. 

298 

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CHAF.zzT.  A  LONG  EPISCOPATE  209 

In  one  of  our  first  councils  at  this  visits  an  aged 
chief,  holding  in  his  hands  some  treaties,  said :  — 

^^The  first  white  man  who  came  here  to  make  a 
treaty,  promised  to  do  certain  things  for  us.  He  was 
a  liar."  He  repeated  the  substance  of  each  treaty, 
always  ending  with,  '^He  lied."  The  accusation 
was  true.  The  fault  was  not  in  the  commissioners, 
but  either  in  Congress  failing  to  appropriate  the 
means,  or  in  the  failure  to  execute  the  treaty.  These 
treaties  are  too  often  hastily  made,  simply  to  settle 
hostilities,  and  promises  are  given  which  cannot  be 
fulfilled. 

There  were  many  men  of  mark  among  the  Sioux. 
Bed  Cloud  was  a  bom  leader  of  men,  one  who  had 
the  faculty  of  clothing  truth  with  a  terseness  which 
stamped  it  upon  the  memory  of  the  listener.  Having 
been  asked  for  a  farewell  toast  at  a  public  dinner,  he 
arose  and  said :  — 

"When  men  part  they  look  forward  to  meeting 
again.  I  hope  that  one  day  we  may  meet  in  a  land 
where  white  men  are  not  liars." 

A  council  was  held  with  Red  Cloud  and  his  fellow- 
chiefs  in  Washington,  the  Government  having  been 
anxious  to  secure  the  relinquishment  of  a  tract  of 
land  which  the  Indians  wanted  to  retain.  The  Sec- 
retary of  the  Interior  asked  a  clergyman  to  open  the 
council  with  prayer,  which  he  did,  praying  especially 
that  the  hearts  of  the  Indians  might  be  moved  to  do 
right.     The  secretary  then  said :  — 

"  We  have  asked  the  blessing  of  the  Great  Spirit, 
and  we  are  now  ready  to  proceed  to  business." 

Red  Cloud  arose  and  said :  "  I  want  to  pray  to  the 

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300  LIGHTS  AND  SHADOWS  chap. 

Great  Spirit."  Lifting  his  hands  toward  heaven,  he 
prayed,  "  0  Great  Spirit,  have  pity  on  the  red  man 
and  his  children!" 

Vice-President  Hendricks  said,  in  speaking  of  it 
afterward,  ^^They  were  the  most  eloquent  words  I 
have  ever  heard,  and  every  heart  was  touched." 

Spotted  Tail  was  a  picture  of  manly  beauty,  with 
piercing  eyes,  self-possessed,  and  a  man  who  knew 
what  he  wanted  to  say  and  said  it.  When  he  met 
Dr.  Daniels  at  the  time  of  this  Commission,  he 
smiled  gravely  and  said:  — 

^^The  white  man  wants  another  treaty.  Why 
does  not  the  Great  Father  put  his  red  children  on 
wheels,  so  that  he  can  move  them  as  he  will  ? " 

Young-Man-Afraid-of-His-Horse  was  a  noted  war- 
rior. He  was  always  where  the  fight  was  fiercest, 
and  whenever  his  spotted  horse  was  seen  approach- 
ing his  foes  were  filled  with  terror. 

Indian  children  are  usually  named  from  some  event, 
or  some  phase  of  nature,  which  impresses  the  mother 
during  her  child's  infancy.  Thus  a  mother  holding 
her  babe  in  her  arms  sees  a  great  cloud  rolling  by, 
and  she  calls  the  child  "Ne  indah"  —  Passing  Cloud ; 
or  a  sudden  rift  comes  in  the  cloud,  and  the  child  is 
called  Hole-in-the-Day.  These  names  are  often 
changed  when  the  child  grows  to  manhood  and  per- 
haps accomplishes  some  worthy  deed.  If  on  a  hunt 
he  were  to  kill  four  bears,  he  would  thereafter  be 
called  Four  Bears. 

American  Horse  was  a  scout  for  General  McKianzie, 
who  had  tried  in  vain  to  capture  a  Sioux  warrior  who 
had  been  the  leader  in  several  massacres.     American 

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xxT.  OF  A  LONG  EPISCOPATE  801 

Horse  went  alone  to  the  camp^  shot  the  Sioux  and 
brought  the  body  to  headquarters. 

When  President  Grant  asked  me  to  name  a  man 
who  could  take  care  of  these  semi-hostile  Indians,  I 
gave  that  of  Dr.  Daniels,  who  was  personally  ac- 
quainted with  all  the  prominent  chiefs  and  warriors 
at  the  Red  Cloud  and  Spotted  Tail  agencies.  He 
went  to  the  Red  Cloud  Agency  in  the  dead  of  winter, 
with  the  thermometer  thirty  degrees  below  zero. 
When  I  asked  him  a  year  later  how  he  found  the 
Indians,  he  replied :  — 

"As  wild  as  wolves,  and  scores  of  them  would 
have  been  glad  to  have  had  a  dance  around  my 
scalp,  but  how  there  are  as  many  who  would  die 
for  me." 

Red  Dog  was  another  noted  chief  and  had  led  many 
war  parties  against  the  whites.  He  brought  his  sick 
son  to  Dr.  Daniels,  who  told  him  that  he  could  not 
cure  the  disease,  but  he  could  relieve  the  pain  and 
prolong  his  life.  Medicine  was  given  him  for  tem- 
porary relief,  but  a  few  months  after  the  young  man 
died.  When  an  Indian  loses  his  favorite  child  he 
gives  away  his  blanket,  gun,  and  pony,  and  sitting 
down  by  the  dead  body,  cuts  deep  gashes  into  his 
own  flesh.  It  is  the  old  story  of  the  Bible  —  "the 
heathen  cutting  themselves  with  knives."  The  doc- 
tor had  a  coffin  made  and  sent  to  Red  Dog,  with  a 
blanket  and  a  gun.     He  said  to  the  messenger :  — 

"  Tell  Red  Dog  that  his  white  friend  sends  him  a 
coffin  in  which  to  bury  his  son,  and  some  things  with 
which  to  begin  life  again.  Then  sit  down  and  wait. 
If  the  chief  accepts  my  gifts,  he  will  be  my  friend  for 

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802  LIGHTS  AND  SHADOWS  chap. 

life.  If  he  refuses  them,  he  will  be  on  the  war  path 
to-morrow." 

The  chief  received  the  messenger  and  sat  for  a  long 
time  in  silence.  He  then  arose  and  said  to  his 
soldiers :  — 

"  The  white  man  has  made  my  heart  like  the  heart 
of  a  woman.  I  shall  bury  my  son  beside  his  door,  so 
that  when  I  visit  his  grave  I  shall  remember  that 
it  was  a  white  man  who  was  my  friend  in  my 
sorrow." 

From  that  day  Red  Dog  would  have  given  his  life 
for  the  doctor. 

Upon  this  visit  we  were  to  meet  the  representatives 
of  the  Sioux  at  a  point  midway  between  Red  Cloud's 
and  Spotted  Tail's  camps.  General  McKenzie  urged 
us  to  take  a  guard  of  soldiers,  but  Colonel  Boone,  Dr. 
Daniels,  and  myself  objected  on  the  ground  that  it 
would  indicate  that  we  had  no  confidence  in  the  In- 
dians. We  therefore  met  them  unarmed.  There 
were  three  hundred  Indians,  each  with  a  Winchester 
rifle  and  a  belt  of  cartridges.  They  formed  a  semi- 
circle and  we  presented  our  message.  Our  confidence 
assured  success. 

At  Standing  Rock  we  found  the  Indians  vdry  tur- 
bulent. One  of  our  clergy  had  been  murdered  a  few 
days  before.  Two  of  the  leading  chiefs  held  long  con- 
sultations with  us  and  were  favorable  to  a  treaty 
which  ceded  the  Black  Hills.  The  large  majority, 
however,  were  determined  to  prevent  the  treaty ;  if 
necessary,  by  violence.  My  son.  Major  Charles  Whip- 
ple, has  sent  me  the  following  letter  of  Captain  E.  C. 
Bowen,  U.  S.  A.,  who  was  present. 

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XXV.  OF  A  LONG  EPISCOPATE  303 

The  Indians  on  the  Cheyenne  Agency,  on  the  Missouri 
River,  were  in  a  very  ugly  and  turbulent  disposition,  in  the 
fall  of  1876.  Most  of  them  had  been  engaged  in  the  Custer 
massacre,  the  previous  summer,  and  in  fights  with  Crook,  of 
last  year,  notably  on  the  Rosebud. 

They  were  now  back  at  the  Agency,  drawing  supplies  from 
the  Government,  with  their  usual  promptness  aud  regularity, 
employing  their  spare  time  in  committing  depredations  of 
various  kinds,  which  included  killing  and  scalping  and  mutilatr 
ing  the  Agency  missionary,  whose  body  was  found  on  the  road 
between  the  Agency  and  the  Mission  House. 

Four  companies  of  the  11th  United  States  Infantry,  under 
command  of  Lieutenant-Colonel  G.  P.  Buell,  were  stationed 
near  the  Agency  for  its  protection. 

A  Commission,  of  which  Bishop  Whipple  of  Minnesota  was 
a  member,  was  appointed  by  the  President  of  the  United 
States,  to  meet  the  chiefs  and  head  men  of  these  Indians,  for 
the  purpose  of  settling  the  l^uble  with  them  peaceably,  and 
thereby  of  avoiding  another  Indian  war.  The  chiefs  and  head 
men  were  invited  to  meet  the  Commission  on  the  day  of  its 
arrival  at  the  Agency. 

Colonel  Buell  and  the  Commission  had  selected  a  large 
store4iouse  at  the  Agency  as  a  place  of  meeting.  This  build- 
ing was  of  one  story,  containing  a  single  room  about  one  hun- 
dred feet  long  by  forty  feet  wide,  entered  by  two  wide  doors 
at  the  middle  of  each  side.  The  Indians  refused  to  meet  at 
this  building,  but  offered  to  do  so  outside  the  Agency  at  a 
point  on  the  Missouri  Eiver  bottom,  which  they  designated, 
about  half  a  mile  distant  Colonel  Buell  would  not  allow 
this,  particularly  as  rumors  were  rife  that  the  Indians  in- 
tended treachery,  and  to  massacre  the  members  of  the  Com- 
mission. 

Parley  with  them  was  carried  on  for  several  hours,  by 
means  of  interpreters  and  couriers,  regarding  the  place  of 
meeting,  the  Indians  remaining  all  the  time  back  on  the  hill 
in  the  rear  of  the  Agency.  The  Indians  continued  obstinate, 
and  would  not  come  in. 

Finally,  Colonel  Buell  sent  them  word  that  the  meeting 
must  take  place  in  the  building  at  the  Agency,  at  once,  or  not 

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304  LIGHTS  AND  SHADOWS  chap. 

at  all,  and  that  if  they  still  refused,  the  Commission  would 
leave  the  Agency  that  day  without  seeing  them. 

The  Indians,  thereupon,  very  reluctantly  concluded  to  come 
in,  and  arrived  shortly  at  the  Agency.  They  had  been  waiting 
on  the  hills  in  the  rear  of  the  Agency,  during  the  negotiations 
regarding  the  place  of  meeting.  In  fact,  the  bluffs  and  river 
bottom,  near  the  Agency,  were  thronged  with  armed  and 
mounted  Indians,  to  the  number  of  a  thousand  or  more,  and 
had  been,  since  early  morning.  They  remained  until  the 
Council  broke  up. 

The  Commission  was  seated  at  a  long  table  between  the 
doors,  which  .were  left  open ;  the  Indians  sat  on  the  floor  fac- 
ing the  Commission,  near  the  opposite  side  of  the  table,  the 
space  between  them  and  the  end  of  the  room  in  the  rear  being 
crowded  with  standing  Indians,  a  hundred  or  more,  armed, 
it  was  afterwards  learned,  with  revolvers,  knives,  and  clubs, 
hidden  under  their  blankets. 

Behind  the  members  of  the  Commission,  facing  the  Indians, 
a  platoon  of  troops  were  standing  under  arms,  also  Colonel 
Buell,  a  number  of  other  army  officers,  the  Indian  Agent,  and 
several  employees  of  the  Agency.  A  guard  of  about  twenty 
soldiers  was  also  stationed  outside  each  door.  The  remainder 
of  the  troops  were  under  arms  at  their  quarters,  in  readiness 
to  act  promptly  if  necessary. 

The  Council  proceeded  in  the  usual  way,  the  Indians  speak- 
ing in  turn,  stating  their  grievances  and  what  they  wanted  the 
Government  to  do  for  them,  etc. ;  replies  being  made  for  them 
by  Bishop  Whipple. 

For  the  most  part  the  Indians  were  very  defiant  and  ugly 
in  their  manner  and  talk.  When  they  spoke,  the  Indians 
standing  behind  them  howled  and  shouted  their  approval. 
But  there  were  two  chiefs  who  spoke  for  peace  and  counselled 
a  compliance  with  the  propositions  of  the  Commission,  but 
their  views  met  with  great  disfavor  from  the  Indians  in  the 
rear,  who  yelled  and  hooted  their  disapproval,  and  had  twice 
rushed  upon  their  friendly  speakers,  pushing  them  and  threat- 
ening to  kill  them. 

It  was  believed  that  the  Indians  standing  behind  the  In- 
dians of  the  Council  had  planned  to  attack  any  Indian  who 

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XXV.  OF  A  IX)NG  EPISCOPATE  305 

should  speak  for  peace,  and  inaugarate  thereby  an  attack  on 
the  Commission,  troops,  and  people  of  the  Agency,  to  be  joined 
by  the  Indians  outside  at  a  given  signal. 

Colonel  Buell  cautioned  the  Indians,  after  the  first  rush,  that 
it  must  not  be  repeated,  and  after  the  second  that  they  would 
be  fired  on  by  the  troops  if  it  should  occur  again. 

They  defiantly  m%de  a  third  rush  upon  a  friendly  Chief  who 
was  speaking,  yelling  and  shouting  threats,  hustling  and  push- 
ing him,  during  which,  upon  direction  of  Colonel  Buell,  the 
officer  in  command  of  the  troops  gave  the  command,  "  Load,'^ 
"  Beady,"  "  Aim,"  and  was  about  to  give  the  command,  "  Fire," 
when  a  most  remarkable  thing  occurred. 

Bishop  Whipple  arose  from  his  seat,  where  he  had  been 
quietly  sitting  during  all  this  furor  and  commotion,  turned 
toward  the  troops  and  Colonel  Buell,  and  holding  out  his  arms 
to  them,  exclaimed,  ^'  Don't  fire,  Colonel,  for  OodPa  sake  donH 
fire!'' 

The  bishop  was  perfectly  cool  and  calm,  without  the  slight- 
est trace  of  fear,  but,  as  all  could  see,  in  earnest.  It  was  an 
anxious  and  awful  moment,  as  all  present  realized.  What  was 
passing  in  the  mind  of  Colonel  Buell,  of  course,  none  but  him- 
self could  know.  That  he  distrusted  his  own  judgment  as 
against  that  of  Bishop  Whipple,  who  was  held  in  the  highest 
esteem  and  veneration  by  all  tiie  officers  of  the  Army  present, 
is  very  likely,  for  on  his  intimation  the  officer  commanded, 
"Becover  Arms,"  instead  of  "Fire,"  and  the  situation  was 
changed,  and  the  terrible  tension  of  feeling  upon  all  present 
was  relieved. 

It  was  at  once  agreed  by  members  of  the  Commission  that 
no  good  results  could  be  attained  by  continuing  the  Council 
any  further,  and  it  was  immediately  broken  up,  the  Indians 
leaving  very  hurriedly. 

The  writer  will  always  believe  that  Bishop  Whipple's  con- 
duct on  this  occasion  averted  an  awful  catastrophe.  Had  the 
troops  fired,  a  fight  between  the  troops  and  the  Indians  would 
have  begun  immediately.  As  the  Indians  outnumbered  the 
troops  by  six  or  eight  hundred  and  were  well  armed,  the  result 
to  the  troops  would  have  been  most  serious,  to  say  the  least, 
and  many  valuable  lives  inevitably  lost 

X 

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806  LIGHTS  AND  SHADOWS  chap. 

Captain  Bowen  gives  me  over-much  praise.  I  only 
did  what  any  one  would  have  done  who  realized  the 
situation.  The  real  heroes  that  day  were  two  young 
chiefs,  Four  Bears  and  Rattling  Ribs. 

I  presented  to  the  Indians  the  wishes  of  the  Grov- 
emment.     Four  Bears  arose,  and  said :  — 

"  It  is  a  fine  day.  The  Great  Spirit  shines  on  His 
children.  It  is  a  good  sign  for  you  and  for  us.  You 
have  come  to  ask  a  question — '  Will  you  sell  us  some 
of  your  land  ? '     To  that  I  say  yes." 

Then  there  arose  a  bedlam  of  yells  and  a  rush. 
Four  Bears  did  not  turn,  but  stood  calm.  Rattling 
Ribs  drew  his  knife,  and  said,  "You  know  me. 
I  will  kill  the  first  man  who  does  harm  to  the 
Commission." 

Three  times  there  was  a  tumult,  and  for  a  time  it 
looked  serious.  When  quiet  was  restored  Four  Bears 
continued  his  speech  in  a  calm  voice,  as  if  there  had 
been  no  interruption  and  without  turning :  — 

"  I  say  yes^  and  will  tell  you  my  reasons." 

I  have  never  seen  coolness  in  peril  equal  to  that  of 
this  brave  man,  whose  courage  secured  the  Indians' 
assent  to  the  treaty. 

This  treaty  provided  that  the  chiefs  of  different 
bands  of  Sioux  should  visit  the  Indian  Territory  to 
select  homes  for  their  people.  The  chiefs  were  de- 
lighted with  the  country.  Red  Dog  said  when  he 
saw  it,  "  If  any  man  had  told  me  that  the  Great 
Spirit  had  made  such  a  country  for  men  to  live  in,  I 
should  have  thought  him  a  liar." 

The  people  of  the  Southwest  prevented  the  ratificar 
tion  of  this  treaty.    If  the  Sioux  had  removed  and 

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xxY.  OF  A  LONG  EPISCOPATE  807 

had  begun  ciyilization,  as  they  were  ready  to  do,  it 
would  have  saved  some  of  our  later  Indian  wars. 

Near  the  close  of  President  Grant's  administration 
I  was  invited  to  meet  the  Indian  Peace  Commission 
in  Washington.  The  Sioux  were  on  the  eve  of 
another  war.  The  President,  the  Secretary  of  the 
Interior,  Mr.  Chandler,  Mr.  Cameron,  the  Secretary 
of  War,  General  Sherman,  and  the  Commissioner  of 
Indian  AfiEairs  were  present. 

One  of  the  Commission,  a  member  of  the  Society 
of  Friends,  arose,  and  said :  — 

^^  Mr.  President,  Bishop  Whipple  knows  the  causes 
of  the  present  Indian  troubles,  and  we  should  like  to 
have  him  give  them  to  you." 

Breathing  a  prayer  for  wisdom,  I  said,  turning  to 
the  Secretary  of  the  Interior :  — 

^^  You  said  in  your  report  that  the  Sioux  had,  for 
the  most  part,  faithfully  observed  the  treaty ;  and," 
turning  to  the  Secretary  of  War,  "  you  said  in  your 
report  that  the  hostile  element  of  Ihe  Sioux  was  not 
as  a  drop  in  the  bucket. 

^^  These  statements  were  true.  In  December  last, 
an  order  was  sent  to  the  Indians  from  the  Agency  of 
the  Missouri  River,  north  of  the  Cannon  Ball,  that 
they  must  return  to  the  Agency  before  the  middle  of 
February,  or  be  regarded  as  hostile. 

"  On  account  of  the  inclemency  of  the  weather,  the 
scouts  who  carried  the  message  were  not  themselves 
able  to  return  before  the  time  expired.  The  Indians 
received  the  message  without  irritation,  and  said, 
*  We  cannot  return  in  the  winter,  but  will  do  so  early 
in  the  spring.' 

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808  LIGHTS  AND  SHADOWS  chap. 

'  "  The  Indians  had  the  right  to  hunt  in  this  terri- 
tory, and  Congress  had  appropriated  two  hundred 
thousand  dollars  for  this  support  while  roaming. 

"  Troops  with  comfortable  tents  could  not  remain 
in  the  field  during  the  Arctic  weather.  The  agent 
at  Standing  Rock  telegraphed  the  Commissioner  of 
Indian  Affairs :  ^  The  Indians  have  heard  that  their 
ponies  are  to  be  taken  from  them.  What  shall  I  tell 
them?'  The  commissioner  called  upon  you,  Mr. 
President,  and  asked  you  what  answer  he  should  give. 
You  said,  ^  Tell  them  that  their  ponies  shall  not  be 
taken  as  long  as  they  are  at  peace.'  You  told  the 
commissioner  to  see  General  Sherman  and  send  an 
answer.  General  Sherman  and  the  commissioner 
agreed  upon  the  telegram  which  was  sent  to  the 
agent." 

General  Sherman  here  asked,  "Bishop,  do  you 
know  what  was  in  that  despatch  ?  " 

"Yes,"  I  replied,  "I  have  a  copy  of  it  in  my 
pocket,"  and  I  handed  it  to  him.  In  those  days  I 
was  in  the  habit  of  carrying  documents  of  the  kind 
with  me,  never  knowing  when  the  occasion  might 
come  to  make  use  of  them. 

This  message  pledged  the  Indians  protection  of 
their  property  as  long  as  they  were  peaceful.  The 
general  looked  at  it  and  then  said :  — 

"  But  this  does  not  speak  of  ponies." 

I  smiled  and  answered,  "  Greneral,  you  are  too  old 
and  too  good  a  soldier  to  have  said  that." 

"Bishop,  you  are  right,"  energetically  responded 
the  general.  "  Lying  is  lying  ;  we  had  better  call  it 
what  it  is !     It  did  pledge  protection." 

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xxT.  OF  A  LONG  EPISCOPATE  SOO 

President  Grant  then  said :  "  Bishop,  when  I  sent 
your  Commission  to  these  Indians,  Attorney-Greneral 
Graylord  came  to  me  and  said, '  We  shall  be  asked  a 
great  many  questions,  and  we  want  your  views.'  I 
replied:  ^Tell  the  Indians  that  as  long  as  they  re- 
main at  peace  they  shall  be  protected  in  their  prop- 
erty/ Greneral  Gaylord  asked  if  it  included  their 
ponies,  and  I  said  yes.  He  wrote  my  words  in  his 
notebook,  and  I  do  not  doubt  that  they  were  repeated 
to  the  Indians." 

"  Yes,  Mr.  President,"  I  replied,  "  General  Gaylord 
read  your  words  to  us,  and  we  made  that  pledge  to 
the  Indians." 

The  President  said,  "Gentlemen,  a  great  wrong 
has  been  done,  and  you  may  rely  upon  my  making 
every  effort  that  can  be  made  to  recompense  the 
Indians  for  their  loss." 

I  know  that  the  President  asked  that  appropria- 
tion should  be  made  for  this  purpose,  but  it  was  only 
a  short  time  before  he  went  out  of  office,  and  Con- 
gress adjourned  without  making  the  appropriation. 
It  has  since,  however,  been  made. 

General  Sherman  was  a  manly  man.  With  him 
war  was  no  play,  and  he  carried  it  relentlessly  to  the 
bitter  end.  We  had  many  sharp  passages  of  arms  on 
the  Indian  question.  When  Black  Kettle  was  killed 
on  the  Wichita,  I  was  asked  to  meet  a  Commission 
of  which  General  Sherman  was  chairman.  I  told 
the  story  of  Black  Kettle's  life  as  I  had  learned  it 
from  Colonel  Boone  who  had  known  Black  Kettle 
from  childhood.  I  made  an  earnest  plea  for  the 
Indians,  which  was  followed  by  a  somewhat  sharp 

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310  LIGHTS  AND  SHADOWS  chap. 

contest  between  the  general  and  myself,  but  I  have 
reason  to  know  that  he  loved  and  respected  me  for 
defending  my  poor  children.  One  day  as  I  was 
entering  a  hotel  in  Florida,  I  heard  the  general's 
voice  behind  me,  calling  to  his  adjutant,  "Here  is 
our  Indian  bishop ;  we  have  the  Indians  between  us 
and  we  will  exterminate  them." 

"  Why  don't  you  say,  General,  that  you  thank  God 
that  there  is  a  bishop  to  defend  these  poor  red  men  ?  " 

He  put  his  hands  on  my  shoulders,  and  said 
earnestly,  "  Bishop,  /  do." 

When  he  published  the  history  of  his  campaigns 
he  sent  a  copy  to  my  son  with  the  inscription. 

To  Major  C.  H.  Whipple,  XJ.  S.  A.,  son  of  my  great  and 
good  friend,  Bishop  Whipple  of  Minnesota,  with  love  and  ven* 
eiation  for  the  Father,  and  earnest  wishes  for  the  honor  and 
happiness  of  the  Son. 

W.  T.  Shebman,  G^neroL 

N»w  YoBK,  Oct.  dth,  1886. 

I  loved  General  Sherman  for  his  singular  upright- 
ness of  character  and  his  devotion  to  his  country. 
Notwithstanding  our  early  differences  on  Indian 
questions,  we  became  devoted  friends,  and  he  was 
often  my  helper  in  my  efforts  for  the  Indians  and  in 
securing  instruction  in  military  science  for  Shattuck 
School. 

The  following  letter,  written  just  after  the  death 
of  his  wife  in  answer  to  a  letter  of  sympathy  from 
me,  reveals  his  sincere  character. 

No.  76  Wbst  N  St.,  Nbw  Yobk, 
December  10th,  1888. 

Dear  Bishop  Whipple  :  1  have  simply  been  flooded  with 
letters  of  condolence  and  sympathy  from  mutual  friends  on  the 

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XXV.  OF  A  LONG  EPISCOPATE  811 

death  of  my  wife^  and  have  been  compelled  to  devolve  the 
answers  to ^  but  yours  is  exceptional.  I  personally  recog- 
nize the  full  measure  of  your  recorded  words.  Mrs.  Sherman 
was  a  Bomanist  by  inheritance  from  Mother  and  Qrandf ather^ 
Hugh  Boyle,  Esq.  (whom  I  well  remember  as  a  classical 
scholar),  an  emigrant  who  came  to  Ohio  in  1790,  and  became 
the  Clerk  of  the  United  States  District  Court,  in  my  native 
town,  Lancaster,  Ohio.  Many  a  time  when  I  was  late,  and 
running  barefoot  to  school,  he  would  intercept  me  and  make 
me  construe  some  Greek  verb.  Yet  that  man  stamped  his 
religion  on  probably  the  best  intellect  in  Ohio,  Thomas  Ewing, 
indifferent  to  religion,  generally,  but  big  in  his  apprehension 
of  the  grandeur  of  America,  and  her  influence  in  l^e  destinies 
of  the  Great  Future.  His  daughter  Ellen  was  my  wife  from 
1850  to  1888,  and  she  never  for  one  instant  wavered  from 
her  faith  in  that  the  Boman  or  Irish  Catholic  Church  had 
and  would  to  the  end  preserve  the  true  and  only  faith  in  God 
and  His  only  Begotten  Son,  Jesus  Christ.  All  other  creeds 
were  to  her  schisms,  disturbing  elements  in  the  universally 
desired  wish  for  Eternal  Salvation. 

Of  course  my  old  Puritan  blood  somewhat  rebelled  at  the 
doctrines  of  the  Holy  Ghost,  the  Communion  of  Saints,  Tran- 
substantiation,  the  Immaculate  Conception,  etc.,  none  of  which 
are  necessary  to  an  admission  that  Christ  on  earth  taught  the 
highest  morality,  charity,  and  religion  thus  far  reached  on  this 
earth,  and  was  consequently  entitled  to  not  only  reverence  but 
submission.  Nevertheless,  such  is  God's  ordinance  that  prog- 
ress is  the  law,  not  stagnation.  Truth,  of  course,  is  eternal, 
but  even  truth  presents  different  phases,  and  any  church  which 
puts  down  the  brakes  and  declares  here  we  stand,  ^^  no  further,'' 
compels  schisms,  departures,  and  final  rupture.  The  Catholic 
Church  has  gone  through  all  these  vicissitudes,  and  as  far  as  I 
can  comprehend,  the  Episcopal  Church  is  keeping  pace  close 
behind. 

Eor  you.  Bishop  Whipple,  I  now  declare  my  profound  re- 
spect and  love.  I  believe  you  have  been  through  life  a  pure, 
conscientious  man  and  Bishop.  Your  heart  has  been  with  the 
poor  Indian,  who  sits  by  the  ocean's  beach,  and  knowing  there 
is  a  flood-tide  coming,  is  too  lazy  to  change  his  seat.    The 

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812  LIGHTS  AND  SHADOWS  chap.  xxv. 

remnants  of  the  Indians  of  America  will  be  as  the  gipsies  of 
Moscow^  whom  I  saw,  and  who,  in  my  judgment,  are  the  rem- 
nants of  the  Aborigines,  or  Indians  of  Austria,  Bussia,  and 
Qermany.  Fragments  of  them  have  travelled  all  over  the 
world,  but  have  no  more  been  able  to  change  their  skins  than 
the  leopards.  We  must  simply  do  to-day  what  seems  best,  and 
trust  to  Him  to  bring  all  tMngs  into  the  one  Harmonious 
Whole. 

Excuse  me  for  these  crude  thoughts,  and  all  I  can  say  is 
that  I  continue  to  ask  the  good  will  of  Bishop  Whipple. 

W.  T.  Shebmaw, 


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CHAPTER  XXVI 

I  WAS  a  member  of  a  Commission  to  make  a  treaty 
with  the  Chippewas.  It  was  drawn  so  as  to  protect 
them  in  property  and  to  provide  for  their  civilization. 
'^  It  is  a  fine  treaty,"  said  a  prominent  opponent,  with 
an  oath ;  ^^  not  a  dollar  for  the  trader ! "  It  was  not 
ratified  by  Congress,  but  I  have  received  scores  of 
letters  from  Indians,  saying  that  it  was  the  best 
treaty  ever  offered  them.    And  so  it  was. 

One  difficulty  with  the  solution  of  this  Indian 
problem  is  that  doctrinaires  would  solve  all  difficulties 
by  special  legislation.  When  I  was  a  young  man,  a 
number  of  bills  had  been  imder  discussion  in  the 
legislature  to  prevent  intemperance.  A  quaint 
farmer  arose  and  said :  — 

^^  I  think  I  have  a  bill  which  will  satisfy  all  paiv 
ties.  I  ask  the  unanimous  consent  to  read  it.  ^  Be 
it  enacted  by  the  Senate  and  Assembly  that  intem- 
perance be  abolished.' " 

The  law  which  gives  lands  in  severalty  is  an  excel- 
lent provision.  No  man  becomes  civilized  imtil  he 
has  something  which  he  can  call  his  own.  But  what 
if  the  land  is  on  the  western  plains  of  Dakota, 
without  water,  or  on  the  sandy  waste  of  the  pine 
forest  ?  There  is  no  prerogative  of  citizenship  clothed  - 
with  more  honor  than  the  ballot.  But  what  if  a  man 
has  no  knowledge  whatever  of  his  duties  and  his  vote 

313 

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314  LIGHTS  AND  SHADOWS  chap. 

is  to  be  bought  and  sold  ?  President  Cleveland  once 
asked  me  what  I  thought  the  effect  would  be  of 
making  the  Indians  voters.  I  told  him  that  we  had 
tried  it,  at  which  he  expressed  surprise. 

"We  had  a  territorial  law/'  I  explained,  "that 
Indians  wearing  civilized  dress  might  vote.  At  an 
election  some  one  said, '  Wait  till  you  hear  from  Pem- 
bina ! '  When  they  heard  from  Pembina  they  learned 
that  a  band  of  Indians  had  been  put  into  hickory 
shirts  and  trousers  between  sunrise  and  sunset,  and 
had  become  voters."  The  President  smiled  and  said, 
"  I  see  how  it  may  work." 

I  found  President  Cleveland  ready  at  all  times  to 
hear  a  plea  for  the  Indians  and  as  far  as  possible  to 
redress  their  wrongs.  During  his  first  administra- 
tion, I  asked  Chief  Justice  Waite  his  opinion  of  Presi- 
dent Cleveland.  "  I  believe,"  he  answered,  "  that 
the  President  wants  to  know  the  truth,  and  when  he 
knows  it  he  will  defend  it."  He  then  offered  to  go 
with  me  to  the  White  House  to  introduce  me,  for  I 
had  come  to  Washington  in  behalf  of  the  Chippewas 
at  Minnesota. 

I  told  the  President,  briefly,  that  the  Indians  had 
had  their  fisheries  and  rice  fields  destroyed  by  dams, 
erected  by  the  United  States  Government  on  the 
Mississippi,  which  had  overflowed  ninety-one  thou- 
sand acres  of  pine  land,  and  that  I  had  plead  in  vain 
for  redress. 

The  President  sent  for  the  Secretary  of  the  Inte- 
rior and  said :  — 

"  Bishop  Whipple  has  told  me  a  story  of  a  great 
wrong.     I  have   asked  him  to  put  it  in  writing. 

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XXVI.  OF  A  LONG  EPISCOPATE  815 

Will  you  make  a  memorandum  of  this,  and  send  the 
bishop's  letter  to  me  at  the  opening  of  Congress. 
We  will  try  to  have  justice  done  to  these  Indians.'' 

When  Congress  met,  the  President  sent  my  state- 
ment in  a  special  message,  and  Congress  promptly 
made  the  appropriation.  The  wrong  for  which  I 
had  plead  for  years  was  rectified. 

It  was  President  Cleveland's  invariable  course,  and 
I  owe  him  a  debt  of  personal  gratitude.  In  1895  I 
was  appointed  by  President  Cleveland  a  member  of 
the  Board  of  Indian  Commissioners,  which  office  I 
accepted. 

In  my  Indian  work  I  have  had  the  love  and  sym- 
pathy of  the  Society  of  Friends.  The  annual  meet- 
ing of  the  Orthodox  Friends  was  held  in  Baltimore 
at  the  time  of  our  General  Convention,  in  1871,  and 
I  was  invited  to  address  them.  There  were  present 
delegates  from  all  parts  of  the  United  States.  They 
removed  their  hats  in  token  of  respect  as  I  came  to 
the  platform.  It  moved  me  deeply  as  I  looked  into 
the  faces  of  these  men  and  women  who  have  had  a 
clean  record  in  all  their  dealings  with  the  Indians. 
In  the  darkest  hours  they  have  stood  by  me.  A  few 
weeks  later  I  was  asked  to  deliver  an  address  on  the 
Indian  question  at  the  annual  meeting  of  the  Hick- 
site  branch  of  the  Friends.  I  was  introduced  by  Ben- 
jamin Hallowell,  the  Patriarch  of  the  Society,  —  a 
scholar,  a  pure  patriot,  and  a  generous  philanthropist. 
Among  the  pleasant  memories  of  those  days  are  my 
visits  to  his  home  at  Sandy  Hill,  with  my  friend 
Allen  Bowie  Davis.  In  my  frequent  visits  to  Wash- 
ington I  have  found  a  quiet  resting-place  at  Mr. 

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316  LIGHTS  AND  SHADOWS  chap. 

Davis's  home  in  Brookville,  Maryland,  where  the  old 
traditions  of  Southern  hospitality  were  kept  up. 

After  my  address  to  the  Hicksite  Friends,  Lucretia 
Mott  thanked  me  for  the  words  spoken  for  the  In- 
dians, and  said  with  a  smile, "  Thee  must  feel  strange 
among  so  many  Friends ;  we  have  no  hishops." 

'^But  when  your  children  leave  the  Society  of 
Friends,"  I  answered,  "they  always  come  to  us/' 

With  quick  wit  the  response  came :  "  I  am  thank- 
ful that  thou  hast  such  good  material  among  thy 
people-  An  Indian  bishop  can  well  be  the  bishop  of 
the  Indians'  friends." 

One  of  the  warmest  friends  of  the  Indians  was 
Mrs.  Helen  Hunt  Jackson;  at  her  request  I  wrote 
the  preface  to  "A  Century  of  Dishonor,"  a  book  to 
which  Col.  Higginson  pays  a  just  tribute. 

Cambkidob,  Mass.,  Sept  22d,  1880. 
Rt.  Rev.  Db.  Whipple, 

Dear  Sir:  You  are  perhaps  aware  that  Mrs.  Helen  Jackson, 
now  of  Cloud,  has  written  a  book  on  our  Indian  policy,  called 
"  A  Century  of  Dishonor,''  and  it  is  now  passing  through  the 
press  of  Harper  Brothers.  During  the  absence  of  Mrs.  Jack- 
son in  Europe,  I  am  correcting  the  proofs,  at  her  request.  She 
is  very  anxious  that  you  should  write  a  preface  to  it,  and  I 
have  therefore  asked  Messrs.  Harpers  to  send  you  some  sample 
sheets.  I  am  not  an  expert  on  Indian  questions,  but  I  know 
good  literary  work,  and  can  assure  you  that  the  book  is  admi- 
rably done;  and  it  shows  a  freedom  from  exaggeration  and 
over-vehemence  that  quite  surprises  me,  in  view  of  the  author's 
generous  and  ardent  nature.  It  is  very  thoroughly  justified 
with  facts  and  citations,  and  I  am  sure  that  you  need  not 
shrink,  as  far  as  the  character  of  the  book  goes,  from  endors- 
ing it 

Very  respectfully, 

Thos.  Wsntworth  HlGGmSOK. 

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XXVI.  OF  A  LONG  EPISCOPATE  817 

Indians,  like  many  other  human  beings,  often 
return  evil  for  evil,  but  they  rarely  forget  a  kind- 
ness. I  was  once  passing  down  the  Mississippi  River 
near  Babbit  Lake,  when  an  Indian  woman  beckoned 
to  me  from  the  shore.  It  proved  to  be  the  woman 
to  whom  I  had  once  given  a  cross  made  from  her 
child's  hair.  Having  heard  that  I  was  to  pass  Rabbit 
Lake,  she  had  walked  twenty-five  miles  to  bring  me 
mokuks  of  maple  sugar  and  dried  berries. 

At  the  time  of  the  Sioux  outbreak  in  1862,  Hole^ 
in-the-Day  had  sent  a  message  to  the  Leech  Lake 
Indians  to  kill  the  imprisoned  traders.  Chief  Buf- 
falo, who  was  their  friend,  said  in  council :  — 

"  I  am  older  than  you.  We  have  received  a  mes- 
sage to  kill  the  white  men.  White  men  have  wronged 
us  and  perhaps  they  ought  to  die.  Hole-in-the-Day 
says  there  is  war,  that  the  Indians  will  drive  the 
white  men  out  of  the  country,  that  these  men  must 
be  killed.  If  we  go  to  the  white  man's  settlements 
and  find  that  there  is  no  war,  we  shall  be  asked  by 
the  Great  Father  what  has  become  of  his  white  chil- 
dren. We  shall  look  foolish  when  we  are  hanged. 
We  can  kill  these  men  as  well  next  week  as  to-day." 

The  Indians  shouted  "  Ho !  Ho ! "  and  the  council 
ended.  That  night  Buffalo  released  the  prisoners 
and  sent  them  out  of  the  Indian  country. 

One  of  the  first  Pembina  Indians  that  I  met  was 
the  chief  of  the  Turtle  Mountain  band^  who  said  to 
me:  — 

<^  I  am  a  wild  man.  I  knew  that  the  Indians  East 
had  perished.  I  was  sad  for  my  children.  My 
fathers  told  me  that  there  was  a  Great  Spirit.     I 

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818  LIGHTS  AND  SHADOWS  chap. 

have  gone  into  the  woods  and  have  tried  to  talk  to 
Him.  I  could  not  take  hold  of  His  hand.  I  heard 
the  new  message  which  you  had  brought  into  the 
country.  I  went  to  your  spirit  man,  Enmegahbowh. 
I  sat  at  his  feet,  and  I  have  all  that  story  in  my 
heart." 

I  had  many  conversations  with  this  chief,  whose 
questions  showed  the  deepest  thought.  The  Commis- 
sioner of  Indian  Affairs  told  me  that  on  a  visit  to 
Turtle  Mountain  with  Rev.  Dr.  Knickerbacker  they 
walked  over  on  Sunday  morning  to  the  village,  and 
as  they  drew  near  an  Indian  lodge,  they  heard  a 
voice  praying,  and  then  an  earnest  exhortation.  It 
proved  to  be  my  Pembina  chief,  who  said  to  the  com- 
missioner :  "  I  promised  Kichimekadewiconaye  that 
on  every  Praying  day  I  would  gather  my  people  in 
my  lodge,  and  would  tell  them  all  I  know  about 
the  Great  Spirit.  We  hope  we  shall  some  day  have 
a  missionary." 

When  the  Indians  attacked  Forbes's  trading-post 
and  wounded  Gteorge  Spencer,  Wakinyantawa  rushed 
through  the  crowd  of  savages  and  carried  Spencer 
to  his  tipi;  and  when  they  threatened  to  kill  him, 
Wakinyantawa  said  quietly :  "  Two  of  you  die  if  he 
dies.  He  is  my  friend."  Day  after  day  Spencer  was 
watched  over  and  cared  for  by  Wakinyantawa,  who 
afterward  became  a  scout  in  the  army  and  was 
killed.  Gteorge  Spencer  remembered  his  defender  by 
caring  for  his  widow  and  children. 

At  the  time  that  General  Custer  was  sent  to  make 
a  reconnoissance  of  the  Black  Hills,  he  wrote  to  us 
to  send  him  thirty  scouts,  adding  that  he  should 

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XXVI.  OF  A  LONG  EPISCOPATE  319 

leave  Fort  Abraham  Lincoln  on  the  following  Wednes- 
day, and  that  the  scouts  must  reach  him  before  that 
time.  This  letter  reached  Santee  Simday  morning. 
After  service  Mr.  Hinman  told  the  Indians  present 
of  Greneral  Custer  s  request,  and  the  thirty  volunteers 
whom  he  accepted,  by  travelling  all  night,  reached 
Sioux  City  in  time  for  the  morning  train  for  St. 
Paul,  where  they  connected  with  the  Northern  Pacific 
Railway,  —  which  at  that  time  was  by  way  of  the 
Pacific  Junction  near  Duluth,  —  and  reached  the  fort 
in  time.  When  they  returned  in  the  autumn,  Gren- 
eral Custer  sent  the  following  letter :  — 

I  cannot  permit  these  Indian  scouts  to  return  to  you  without 
bearing  my  testimony  to  their  fidelity.  I  do  not  say,  simply, 
that  they  have  been  good  soldiers,  for  I  doubt  if  any  village  in 
our  country  could  turn  out  thirty  more  exemplary  men.  Among 
other  pleasant  incidents,  I  remember  one  Sunday,  as  I  sat  in 
my  tent,  I  heard  in  the  distance  the  familiar  hymn,  "  Bock  of 
Ages.''  Knowing  that  cavalry-men  were  not  noted  as  hymn- 
singers,  I  followed  the  sound,  and  you  may  judge  of  my  sur- 
prise when  I  found  that  the  only  men  who  were  engaged  in  the 
worship  of  Ood  were  the  sons  of  those  who  had  roamed  over 
the  prairies  in  barbarous  wildness.    May  the  good  work  go  on. 

Yours, 

CUSTEB, 

Commanding. 

It  was  a  beautiful  tribute  to  the  Christian  Indians 
from  this  brave  officer,  who  with  his  entire  command 
was  killed  by  the  hostile  Sioux.  I  have  in  my  posses- 
sion a  buffalo  skin  ornamented  with  battle-scenes  by 
the  warrior  Gall,  who  was  reputed  to  have  killed 
General  Custer  in  battle. 

It  is  no  wonder  that  the  Indians  hated  the  white 

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320  LIGHTS  AND  SHADOWS  chap. 

men  for  the  destruction  of  game  which  they  say  the 
Great  Spirit  provided  for  his  red  children.  Forty 
years  ago  the  buffalo  were  found  on  the  western 
borders  of  Minnesota,  large  herds  of  elk  on  the 
prairies,  and  moose,  deer,  and  bear  were  abundant 
in  our  Northern  forests.  In  1874,  Dr.  Daniels,  while 
in  the  country  of  the  Upper  Missouri  River,  rode 
three  days  in  sight  of  one  herd  of  buffalo. 

On  missionary  journeys  our  larder  has  been  sup- 
plied by  the  fish  so  abundant  in  the  lakes  of  northern 
Minnesota,  —  wall-eyed  pike,  pickerel,  bass,  croppies, 
perch,  and,  in  a  few  lakes,  white  fish  and  salmon 
trout  of  excellent  quality.  The  muscallonge,  king  of 
northern  fish,  had  its  home  in  the  Mississippi.  We 
took  one  weighing  forty  pounds. 

Minnesota  extends  over  one  hundred  and  fifty 
miles  northeast  of  Duluth.  I  have  fished  in  every 
stream  on  the  North  Shore  as  far  as  Prince  Arthur^s 
Landing,  and  also  in  the  far-famed  Nipigon.  From 
boyhood  I  have  been  a  disciple  of  the  "  gentle  Isaac." 
I  once  relieved  the  somewhat  over-anxious  mind  of 
a  friend  who  expressed  surprise  that  I  should  find 
pleasure  in  fishing,  by  reminding  him  that  it  was 
apostolic,  and  that  the  man  of  the  College  of  Apostles 
who  betrayed  his  Master  did  not  come  from  the  Sea 
of  Galilee,  but  from  Kerioth,  a  trading  town  in  the 
southern  part  of  Judea. 

Trout  weighing  over  five  pounds  each  were  taken 
in  the  Nipigon  by  every  member  of  our  party  on  one 
occasion.  There  is  nothing  which  sends  such  a  thrill 
along  an  angler's  nerves  as  to  feel  a  four-pound  trout 
on  a  six-oimce  rod,  not  even  the  taking  of  a  tarpon, 

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XXVI.  OF  A  LONG  EPISCOPATE  821 

the  silver  king  of  Southern  waters.  I  celebrated  a 
recent  birthday  by  taking  a  tarpon  which  weighed 
one  hundred  and  twenty-four  potmds  and  which  meas- 
ured six  feet  and  eight  inches  in  length.  He  was 
taken  on  the  Caloosahatchee  River,  below  Fort  Myers 
in  Florida ;  a  river  two  miles  wide  and  about  twelve 
feet  deep.  The  line  used  was  a  number  eighteen 
bass  line,  with  large  hook  and  wired  snood,  and  the 
bait,  a  third  of  a  mullet.  The  cast  was  about  one 
hundred  feet  from  the  boat. 

It  is  often  weary  waiting  for  this  prize,  but  ex- 
pectation fills  the  soul.  At  last  the  line  moves; 
waiting  until  the  bait  is  swallowed  and  the  slack 
out,  a  quick  sharp  jerk  is  given  and  the  monster  is 
hooked.  He  makes  a  leap  five  feet  out  of  the  water, 
and  is  then  off  like  a  racehorse.  The  boatman  takes 
up  the  anchor  and  rows  after  him.  Like  an  eagle 
one  watches  the  line,  feeling  the  tension.  If  the  fish 
slacks  his  speed,  one  reels  in,  and  if  he  rushes,  the 
line  is  given  him.  Again  and  again  he  leaps  from 
the  water.  The  one  here  mentioned  was  fresh  from 
the  sea ;  he  made  twelve  leaps  and  took  me  over  a 
mile.  At  last  he  gives  up  the  battle  and  is  at  the 
boat  gaffed  and  safe.  One  is  left  weary,  but  with  a 
sense  of  triumph  at  having  won  laurels  for  his  fisher- 
man's brow. 

A  silver  coin  fresh  from  the  mint  is  not  more 
brilliant  than  the  scales  of  a  tarpon,  which  are  coated 
with  a  silver  sheen  and  are  from  one  to  three  inches 
across.  Lest  male  anglers  should  be  overfull  of  pride, 
it  must  be  stated  that  the  largest  tarpon  ever  taken 
was  taken  by  a  woman.     It  weighed  two  hundred 


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822  LIGHTS  AND  SHADOWS  chap. 

and  five  pounds  anid  measured  eight  feet  and  two 

inches  in  length.     After  Mrs. had  played  him 

a  long  time,  her  husband  o£Eered  to  take  the  rod,  but 
with  true  pluck  she  exclaimed,  "  If  you  touch  that 
rod  I  shall  apply  for  a  divorce." 

I  have  caught  salmon  in  Scotland,  bluefish  off 
Nantucket,  kingfish  in  the  Gulf,  tarpon  in  Florida, 
trout  in  the  Yellowstone  Park,  but  for  the  perfection 
of  the  angler's  craft,  give  me  the  clear  sparkling 
waters  of  the  streams  which  flow  into  Lake  Superior. 
Many  daydreams,  many  plans  of  work,  many  sermons 
have  come  to  me  as  I  have  waded  those  crystal  waters. 

At  one  of  my  visits  to  the  Mission  of  St.  Columba, 
Enmegahbowh  made  an  address  to  his  people  in 
which  he  pronounced  the  following  eulogium  upon 
myself.  He^  had  been  speaking  of  the  love  which 
Grod  had  put  into  my  heart  for  his  people,  and  then 
he  continued :  — 

*^And  the  bishop  has  a  library  of  hundreds  of 
books  which  he  has  treasured  in  his  heart ;  he  is  a 
great  theologian;  he  is  honored  by  his  white  children 
everywhere ;  and  at  Washington  the  Great  Fathers 
always  listen  to  his  pleas  for  his  red  children.  The 
Queen  of  England  has  listened  to  his  story  of  the 
Ojibways; "  and  then  he  came  to  the  top  stone  of  a 
well-rounded  character :  "  and  besides  all  this,  my 
friends,  he  has  caught  the  largest  fish  ever  caught  in 
Minnesota.  I  know  this,  for  I  saw  it  with  my  own 
eyes.  I  have  heard  that  he  caught  the  largest  fish 
ever  caught  in  Florida.  I  do  not  know  that,  because 
I  did  not  see  it,  but  I  believe  it,  because  I  know  he 
could  do  it." 

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XXVI.  OF  A  LONG  EPISCOPATE  828 

Not  an  Indian  smiled.  It  seemed  to  them  a  fitting 
climax  to  all  that  had  gone  before. 

After  recovering  from  the  Sioux  massacre,  there 
were  a  few  years  of  great  prosperity.  Then  followed 
a  plague  of  locusts,  which  for  several  years  destroyed 
the  crops  in  the  western  part  of  the  state.  They 
came  in  clouds,  obscuring  the  sun  at  midday.  I 
have  seen  fields  of  wheat  six  inches  high  in  the 
morning,  and  in  the  evening  not  a  blade  left.  After 
much  suffering  from  this  desolation.  Governor  John 
Pillsbury  appointed  the  twenty-sixth  day  of  April, 
1877,  as  a  day  of  fasting  and  of  prayer.  "  That  it 
may  please  the  Heavenly  Father  to  remove  from  our 
borders,  this  plague."  Infidels  ridiculed  the  proclar 
mation.  The  day  was  solemnly  observed,  places  of 
business  were  closed,  and  all  classes  of  men  attended 
the  public  services. 

The  day  of  the  25th  was  bright  and  beautiful,  and 
the  young  locusts  were  revelling  in  their  work  of 
devastation.  On  the  following  day,  before  the  sun 
went  down,  a  violent  storm  of  sleet  and  snow  came 
and  every  locust  was  destroyed. 

This  plague  was  a  great  calamity  to  the  Indians 
who  had  begun  farming.  One  old  Indian  woman 
who  had  a  small  garden  upon  which  she  depended, 
went  out  to  fight  the  locusts  with  her  broom,  and  as 
she  fought  she  prayed  again  and  again,  with  tears 
rolling  down  her  cheeks,  ^^  0  Lord  Jesus,  Thou  know- 
est  how  much. I  love  Thee.  I  am  a  poor  Indian 
woman.  I  have  only  this  garden.  Drive  off  these 
devil's  pests  and  save  my  crops."  This  garden  was 
the  only  one  saved  in  the  village. 

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824  LIGHTS  AND  SHADOWS  chap. 

My  beloved  diocese  has  passed  through  great  trials. 
Cyclones  have  brought  destruction  at  New  Ulm, 
Sauk  Rapids,  Rochester,  Leroy,  and  in  the  western 
part  of  Goodhue  County.  No  words  can  describe 
these  awful  visitations,  —  the  clouds  dark  and  lurid, 
shaped  like  an  inverted  cone,  and  the  roar  as  of  a 
hundred  railway  trains.  They  travel  at  the  rate  of 
fifty  miles  an  hour,  destroying  everything  in  their 
path.  At  Sauk  Rapids,  a  bell  weighing  eight  hun- 
dred pounds  was  carried  more  than  two  squares 
away.  Thin  pine  shingles  were  driven  into  oak 
trees.  A  horse  was  lifted  across  a  field  and  landed, 
unharnessed,  in  the  top  of  a  tree,  from  which  he  was 
lowered  by  ropes,  uninjured.  A  wagon  wheel  carried 
twenty-five  miles  across  the  Mississippi,  was  found  in 
Wisconsin. 

In  1894,  a  forest  fire  accompanied  by  a  cyclone 
destroyed  villages  and  burned  to  death  four  hundred 
and  sixty  persons. 

It  is  not  for  man  to  interpret  these  providences  of 
God.  Where  we  cannot  see  we  must  trust  and  hold 
fast  to  our  faith,  believing  that  He,  whom  Jesus  has 
said  is  our  Father,  cannot  do  wrong  to  his  children. 
When  we  see  how  these  sorrows  break  through  the 
crust  of  selfishness,  drawing  hearts  together  and 
knitting  again  the  ties  of  brotherhood  —  yes,  even 
helping  the  sufferer  to  cry  to  God  his  Father — we 
can  see  light  in  the  darkness. 

After  one  of  my  returns  from  the  Indian  country, 
a  most  singular  incident  took  place,  one  of  the  many 
instances  of  God's  care  for  me  in  a  time  of  peril. 
Some    months   before,   one    of    my  professors  had 

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XXVI,  OF  A  LONG  EPISCOPATE  825 

recommended  to  me  a  young  clerg3rman  who  desired 
to  enter  our  Divinity  School  and  to  receive  Orders  in 
the  Church.  He  presented  his  papers  in  due  f  orm,  and 
became  a  candidate  for  Orders.  A  few  months  before 
the  close  of  the  school  year  he  had  shown  signs  of  an 
unbalanced  mind^  and  I  was  obliged  to  tell  him  that  our 
missionary  work  was  full  of  hardships,  and  as  he  was 
not  well,  I  felt  it  would  be  wiser  not  to  ordain  him  with 
his  class.  I  offered  to  provide  a  home  for  him  until 
he  had  regained  his  health,  and  he  most  amiably 
acquiesced  in  my  decision. 

I  reached  home  on  Saturday,  and  was  advertised 
to  preach  in  the  Cathedral  on  Sunday  morning.  Late 
Saturday  evening  the  Rev.  Mr.  Edson,  who  had  been 
with  my  mother  in  her  last  illness,  arrived  in  Fari- 
bault, and  I  invited  him  to  preach  in  my  place.  Be- 
fore the  sermon,  as  notice  was  given  that  the  bishop 
would  preach  in  the  evening,  the  student  in  question, 
whom  I  had  not  seen  for  some  time,  started  from  a 
pew  near  the  door  and  came  toward  the  chancel,  as 
I  supposed  to  take  his  seat  in  the  choir  where  the 
divinity  students  sat  during  term  time.  On  reaching 
the  chancel  arch,  however,  he  stopped,  and  taking  a 
revolver  from  his  pocket,  pointed  it  at  me.  I  felt 
what  was  coming  before  the  revolver  appeared,  and 
knowing  that  the  young  man  was  short-sighted  and 
that  he  would  probably  wait  until  sure  of  his  aim, 
I  walked  with  quick,  long  strides  through  the  chancel, 
which  is  very  deep,  grateful  that  I  had  been  an 
athlete  in  younger  days,  and  at  the  chancel  steps 
made  a  leap,  seizing  the  young  man  by  the  collar  and 
turning  him  sharply  round  with  my  knee  at  his  back. 

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826  LIGHTS  AND  SHADOWS  chap, 

while  I  said  to  the  congregation,  "Will  some  one 
take  charge  of  this  man,  —  he  is  insane." 

It  all  happened  so  quickly  that  no  one  moved  till 
then.  The  poor  fellow  was  led  out  and  the  service 
went  on.  It  was  found  that  the  pistol  had  a  hair 
trigger,  and  that  all  the  chambers  were  loaded, 
making  it  a  marvel  that  no  tragedy  had  occurred. 

Some  time  after,  I  was  returning  from  a  General 
Convention,  when  an  awful  disaster  took  place  at 
Rio,  owing  to  a  misplaced  switch.  The  front  sleeper 
was  crushed,  and  one  of  the  passengers  who  attempted 
to  pass  through  came  back  crying,  "  For  God's  sake. 
Bishop,  come  and  help  these  people  who  are  burn- 
ing to  death."  Half  dressed,  I  followed  to  a  scene 
of  horror.  It  was  a  cold  night  and  the  stoves  were 
at  a  red  heat,  so  that  when  the  crash  came,  the 
live  coals  were  scattered  through  the  car,  which  was 
in  a  blaze.  One  poor  woman,  pinioned  to  the  floor 
by  the  wreck,  had  only  time  to  hold  up  her  two 
children,  with  the  words,  "  Take  them  to  my  husband 
in  Winona,"  before  the  fire  swept  over  her.  Two 
sisters  of  charity,  with  the  flames  curling  round 
them,  were  kneeling  in  prayer.  In  spite  of  every 
eflEort,  twenty-five  persons  were  burned  to  death, 
and  we  who  were  saved  owed  our  lives  to  the  engi- 
neer, Thomas  Little,  who,  at  the  risk  of  his  own  life, 
stayed  by  the  engine.  In  recognition  of  his  faith- 
fulness, I  had  a  gold  medal  made  at  the  United 
States  mint,  bearing  on  one  side  an  olive  wreath 
with  the  name  of  the  hero,  and  on  the  reverse  side, 
"  For  saving  the  lives  of  passengers  at  Rio,  October 
28, 1886." 

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XXVI.  OF  A  LONG  EPISCOPATB  827 

'^Thomas  is  a  good  man/'  exclaimed  his  wife, 
when  I  went  to  his  home  to  present  this  medal^ 
^^and  a  communicant  of  the  Church.  He  lives  ac- 
cording to  the  lesson  Of  the  old  catechism,  —  *  to  do 
my  duty  in  that  state  of  life  unto  which  it  shall 
please  God  to  call  me.'" 


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CHAPTER  XXVII 

In  the  autumn  of  1873  the  Rt.  Rev.  Dr.  Cum- 
nungs,  who  was  the  assistant  bishop  of  Kentucky, 
abandoned  the  ministry  of  the  Church.  December 
12,  1873,  the  Bishop  of  Kentucky  (Dr.  Smith)  with- 
drew all  authority  committed  to  Dr.  Cummings  as 
coadjutor  bishop,  and  forbade  his  exercise  of  any 
episcopal  authority.  By  the  canons  of  the  Church 
an  assistant  bishop  can  only  perform  such  episcopal 
duties  as  are  assigned  to  him  by  the  bishop  of  the 
diocese. 

Shortly  after  the  inhibition,  Bishop  Cummings  and 
four  presbyters  held  a  service,  by  which  they  de- 
clared that  the  Rev.  Charles  E.  Cheney  was  conse- 
crated a  bishop.  What  the  form  or  manner  of  this 
service  was  I  do  not  know,  but  we  do  know  that 
Bishop  Cummings  declared  in  his  sermon  that,  ^^  there 
was  no  inherent  difference  between  the  oflSice  of 
a  presbyter  and  bishop ;  that  the  oflSice  of  a  bishop 
was  exercised  by  one  who  was  a  fellow  presbyter, 
set  apart  for  general  oversight  and  superintendence." 
He  repudiated  all  that  we  believe  the  Catholic  Church 
has  ever  taught  of  this  holy  office.  The  person  he 
professed  to  consecrate  had  been  deposed  from  the 
ministry. 

While  we  believe  in  the  indelibility  of  Holy  Orders, 
there  is  no  instance  where  the  Church  has  taught 

328 

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CHAP.  XXVII.  A  LONG  EPISCOPATE  329 

that  one  who  had  been  deposed  could  be  elevated  to 
a  higher  office. 

I  need  not  recount  the  strifes  and  heartburnings 
which  led  to  this  breach  of  Christian  unity,  and 
which  has  filled  our  hearts  with  sorrow. 

The  Rev.  Dr.  Edward  Neal,  a  Presbyterian  clergy- 
man honored  for  his  historical  research  and  beloved 
by  all  who  knew  him,  attached  himself  to  the 
Reformed  Episcopal  Church  and  built  a  church 
in  Minneapolis.  The  Daily  Press  spoke  of  the 
services  as  ''  having  in  the  congregation  representa- 
tives of  all  the  churches  except  the  Old  Episcopal 
Church." 

The  services  of  the  Reformed  Church  in  Minnesota 
ceased  with  the  death  of  Dr.  Neal. 

As  a  part  of  the  history  of  the  time,  I  append  a 
letter  to  Bishop  Whitehouse,  giving  an  account  of 
a  visit  which,  with  Bishop  Lee,  I  made  to  the  Rev. 
Mr.  Cheney ;  also  a  letter  of  Bishop  Whitehouse  in 
reply,  and  a  second  letter  of  my  own. 

Faribault,  May  ISth,  1871. 

Rt.  Rev.  Dr.  H.  J.  Whitehouse, 

Right  Reverend  and  Dear  Brother:  I  informed 
you  in  my  former  letter  that  on  my  way  to  Blairs- 
town  I  saw  in  the  paper  the  result  of  the  trial  of  the 
Rev.  Mr.  Cheney,  and  the  account  of  a  meeting  be- 
tween yourself,  the  standing  committee,  and  the 
vestry  of  Christ  Church.  I  have  felt  deeply  pained 
at  the  present  aspect  of  affairs  in  the  Church,  and 
have  feared  that  party  feeling  would  yet  lead  here 
as  it  has  in  ages  past,  to  schism.    This  feeling  was 

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830  LIGHTS  AND  SHADOWS  chap- 

the  more  painful  to  me  because  of  my  deep  sympathy 
with  all  who  labor  among  the  masses,  so  few  of  whom 
belong  to  our  Church,  and  my  fears  that  a  division  in 
the  Church  would  make  it  more  difl&cult  for  us  to  do 
this  work. 

After  earnest  prayer  to  God  the  thought  came  to 
me,  "  it  may  be  that  I  can  save  our  brother  and  so 
save  a  division."  I  telegraphed  you:  "If  not  too 
late  for  friendly  offices  I  can  come  immediately. 
Answer  here."  At  Cedar  Rapids  the  rector  of  the 
parish  (on  whom  I  called  to  thank  him  for  his  kind- 
ness at  the  time  of  my  mother's  death)  told  me  that 
Bishop  Lee  was  on  a  visitation,  and  that  he  would 
pass  that  place  at  the  same  hour  that  I  would  in  the 
evening.  I  received  no  answer  to  my  telegram.  I 
again  prayed  for  guidance,  and  then  resolved  that 
I  would  tell  Bishop  Lee  all  that  I  had  in  my  heart. 
If  he  would  consent  to  go  with  me  to  see  you  in 
Chicago,  I  should  feel  it  indicated  my  duty.  We 
both  had  appointments  for  the  next  day  —  the  trains 
were  at  the  door.     His  answer  was,  "  I  will  go." 

On  reaching  Chicago  we  drove  to  your  home ;  you 
were  absent.  I  asked  your  son  whether  he  thought 
our  visit  to  Mr.  Cheney  would  meet  your  approval. 

He  answered  that  our  best  course  would  be  to  see 
the  Rev.  Dr.  Sullivan,  the  President  of  your  Standing 
Committee,  that  he  knew  the  entire  history  of  the 
case,  that  he  was  in  accord  with  you,  and  that  what- 
ever he  might  advise  would  meet  with  your  approval. 

We  saw  Dr.  Sullivan,  who  said  that,  while  not  at 
all  hopeful  of  the  result,  he  thought  that  our  visit 
eould  do  no  harm  and  might  do  much  good. 

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xxvn.  OP  A  LONG  EPISCOPATE  881 

We  went  to  the  Rev.  Mr.  Cheney,  who  received  us 
kindly.  I  led  in  most  of  the  conversation.  I  told 
him  the  train  of  circumstances  which  led  to  this  visit. 
That  if  I  knew  my  own  heart,  I  came  solely  from 
love  to  our  blessed  Lord,  and  to  avert  what  I  feared 
might  prove  injury  to  the  Church,  and  peril  to  the 
souls  for  whom  Christ  died ;  that  I  did  not  come  from 
you  or  your  diocese,  but  as  a  brother  to  talk  with  a 
brother,  and  if  it  were  possible  avert  what  I  believed 
would  lead  to  a  schism.  I  told  him  that,  although  a 
stranger  to  him,  I  knew  many  of  his  flock;  that 
his  senior  warden,  Mr.  Phillips,  was  my  friend,  and 
that  I  appreciated,  as  all  who  love  Christ  must  do, 
his  work  in  gathering  precious  souls  from  the  high- 
ways and  hedges  into  the  fold  of  the  Church.  I  then 
told  him  that  there  were  no  words  more  precious  to 
me  than  those  of  our  dear  Lord  when  he  offered  him- 
self as  a  sacrifice  for  our  sins,  and  prayed  that  they 
all  may  be  one,  "  as  thou.  Father,  art  in  me  and  I  in 
thee,  that  they  may  be  one  in  us,  that  the  world  may 
believe  that  thou  hast  sent  me  "  ;  that  divisions  sepa- 
rated laborers  for  Christ,  that  they  bewildered  soulsj 
they  put  scoffs  on  the  lips  of  infidels,  and  were  the 
greatest  hindrance  to  the  work  which  was  to  be  done 
to  prepare  for  the  second  coming  of  our  Lord.  I  told 
him  that  the  Catholic  Church  must  be  broad  enough  to 
include  in  her  pale  all  who  held  the  great  doctrines  of 
the  faith ;  that  for  us  to  lose  any  from  our  fold  would 
be  an  evil ;  we  needed  men  of  aBsthetical  tastes,  men 
of  conservative  minds,  men  of  burning  zeal ;  that  each 
imder  God  could  do  his  own  work,  aU  subject  to,  and 
obeying  the  same  laws,  and  saying  from  their  hearts, 

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832  LIGHTS  AND  SHADOWS  chap. 

"Grace  and  peace  be  with  all  those  who  love  the 
Lord  Jesus  in  sincerity  and  truth." 

I  then  said:  "Admitting  all  you  claim  for  your 
views —  that  they  are  true,  and  that  you  are  bound 
to  teach  them,  I  see  no  way  where  you  can  do 
so  much  as  by  remaining  in  the  Church  where,  in 
God's  providence,  you  are  placed.  If  you  leave  the 
Church  a  schism  is  made,  if  it  involves  no  more  than 
yourself  and  your  flock;  the  work  you  love  is  im- 
perilled, and  even  if  for  a  time  it  could  be  main- 
tained it  would  die  with  you.  If  your  degradation 
from  the  ministry  leads  to  the  schism  of  many  who 
think  with  you,  you  have  created  a  new  sect;  you 
alone  will  be  responsible ;  you  have  added  one  more 
to  the  divisions  to  be  healed ;  grievous  sorrow  has 
come  to  the  hearts  of  many  in  the  Church,  and  I  fear 
the  greatest  peril  to  souls  to  whom  infidels  will  say, 
*  See  these  Christians  who  talk  about  love,  who  be- 
lieve in  one  Saviour,  and  yet  are  wrangling  and  sepa- 
rating about  the  mint  and  anise  of  human  opinions.'  " 

Mr.  Cheney  replied  sajdng  that  he  deeply  appre- 
ciated my  kindness  and  much  that  I  had  said.  That 
he  loved  the  Church,  and  could  not  voluntarily  leave 
it ;  that  his  position  was  different  from  that  of  Mr. 
Cooper ;  that  if  he  went,  it  was  because  he  was 
thrust  out ;  that  his  work  among  the  English  labor- 
ing classes  had  first  led  him  to  believe  that  the  words 
in  the  baptismal  office  were  the  cause  of  much  erro- 
neous belief,  and  that  many  regarded  baptism  as  a 
charm  like  a  heathen  gree-gree;  that  he  struggled 
against  this  conviction,  and  tried  to  quiet  his  con- 
science by  the  usual  explanations  of  his  Church  breth- 

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xxvii.  OF  A  LONG  EPISCOPATE  888 

ren.  He  could  not.  He  believed  the  words  taught 
error,  and  he  omitted  them.  He  said  that  he  did  not 
desire  notoriety,  and  even  his  wife  did  not  know  he 
had  omitted  the  words  in  the  baptismal  office ;  that 
this  explained  the  reason  why  at  the  trial  so  many  of 
the  witnesses  could  not  testify  whether  he  did  omit 
the  words  or  not.  He  said  he  could  use  words  which 
spoke  of  admission  to  the  Church,  or  of  being  adopted 
into  Christ's  family,  but  he  could  not  with  a  clear 
conscience  say,  '^  This  child  has  been  regenerated  by 
the  Holy  Spirit.'* 

He  thought  the  court  should  have  been  selected 
in  part  from  men  of  moderate  views ;  he  named  the 
Rev.  Dr.  Rylance,  the  Rev.  Mr.  Morrison,  and  some 
others.  He  said  that  the  sentence  was  one  which 
made  it  impossible  for  him  to  submit.  Its  limita- 
tion was  imtil  he  exhibited  contrition,  which  the 
court  knew  he  could  never  feel,  as  he  had  done  what 
he  had  from  honest  conviction  of  duty ;  he  laid  great 
stress  on  this. 

He  said  the  sentence  was  very  severe  and  equiva- 
lent to  degradation,  and  that  it  was  the  first  trial  in 
the  history  of  the  Church  for  any  omission  of  parts  of 
the  service,  while  it  was  well  known  that  such  of- 
fences had  been  common.  He  thought  your  manner 
toward  him  at  a  confirmation  showed  you  did  not 
feel  kindly  toward  him.  He  spoke  with  deep  feeling, 
and  when  he  alluded  to  his  congregation  and  to  the 
Church,  he  wept. 

In  reply  I  told  him  that  I  deeply  regretted  that 
the  case  was  complicated  by  anything  outside ;  that 
he  must  permit  me  to  tell  him  frankly  that  I  believed 

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334  LIGHTS  AND  SHADOWS  chap. 

he  had  made  very  grave  errors.  The  protest  which 
he  signed  was  wrong.  If  his  bishop  had  taught  false 
doctrine,  there  was  a  way  to  have  him  lawfully  tried  ; 
that  he  could  have  brought  this  to  the  notice  of 
bishops  who  agreed  with  him  in  doctrine,  and  if  they 
declined  to  present  their  brother  because  there  was 
no  ground  of  action,  his  responsibility  would  have 
ended ;  that  I  thought  the  appeal  to  the  civil  court  a 
great  mistake  ;  that  the  interference  of  the  press  and 
the  public  had  done  grievous  harm  to  the  cause  of 
religion,  and  I  feared  had  done  injury  to  the  Church. 
But,  I  said,  I  cannot  see  wherein  your  difficulty  lies 
as  to  the  use  of  the  word'  "regenerate."  The  child 
is  not  by  nature  a  member  of  the  Church;  it  is 
not  in  the  kingdom  of  God ;  it  has  not  been  placed 
in  a  covenant  relation  with  God  according  to  the 
provisions  of  our  Saviour.  It  seems  to  me  that  here, 
as  elsewhere,  the  gospel  which  the  Church  uses  to 
teach  the  people  is  the  key  to  understand  the  service. 
The  gospel  in  the  baptismal  office  tells  us  that 
mothers  of  old,  who  loved  their  children  as  mothers 
do  now,  knew  how  kindly  our  Lord  had  received  all 
who  came  to  Him ;  they  said  in  their  hearts,  "  If  He 
can  receive  and  bless  the  poor,  the  sinful,  and  the 
wretched  He  will  bless  our  babes,"  and  so  they  went 
to  seek  Jesus.  His  disciples  thought  He  had  come  to 
be  their  temporal  king,  and  that  these  babes  could 
have  no  part  in  the  kingdom.  It  is  the  only  instance 
in  which  we  are  told  He  was  much  displeased.  He 
took  them  in  His  arms :  He  laid  His  hands  on  them ; 
He  blessed  them;  and  turning  to  those  who  were 
to  be  chief  overseers,  and  pastors,  and  rulers  of  His 

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XXVII.  OF  A  LONG  EPISCOPATE  886 

kingdom^  said,  "Suffer  them  to  come  and  forbid 
them  not,  for  of  such  is  the  kingdom  of  God." 

Now  the  whole  question  lies  in  this,  —  what  is  the 
"kingdom  of  God  "  ?  Here,  too,  He  tells  us  plainly, 
—  it  is  the  net  let  down  into  the  sea  which  gathers 
good  and  bad ;  it  is  the  field  where  tares  grow  with 
the  wheat;  it  is  the  visible  Church  where  He  bids 
children  come  and  where  He  tells  His  apostles  to  re- 
ceive them- 

I  called  his  attention  to  the  fact  that  since  the 
days  of  Whitfield  the  word  "regeneration"  in  the 
common  language  of  men  had  been  used  as  synony- 
mous with  conversion.  The  Church  uses  it  in  all 
parts  of  her  service,  and  in  her  homilies  as  including 
Baptism ;  and  while  men  may  differ  as  to  the  defini- 
tion of  "  regenerate,"  I  see  no  reason  why  any  one 
who  admits  the  existence  of  the  visible  Church,  and 
that  baptism  is  the  door  of  entrance  to  the  Church, 
could  not  use  it  with  a  good  conscience. 

To  this  he  replied  that  his  difficulty  lay  in  that 
we  thanked  God  that  He  had  regenerated  the  child 
by  His  Holy  Spirit ;  that  he  could  say,  "  received  him 
by  adoption,"  but  that  in  the  ordinary  use  of  language 
these  words  conveyed  solely  the  idea  of  a  spiritual 
change  which  his  experience  did  not  show  had  been 
wrought. 

Bishop  Lee  called  his  attention  to  the  Gorham  de- 
cision J  to  the  example  of  men  like  Bishop  Griswold ; 
to  his  right  to  explain  the  service ;  to  the  meaning  of 
"  regeneration  ";  to  our  Saviour's  own  words  in  de- 
scribing the  new  birth,  and  spoke  with  deep  feeling 
of  his  sorrow  at  even  the  possibility  of  a  schism,     I 

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836  LIGHTS  AND  SHADOWS  chap. 

will  not  attempt  to  give  his  words,  but  they  were 
such  as  come  from  a  heart  full  of  love  for  Christ, 
and  for  the  Church,  and  full  of  love  for  our  brother. 

It  is  due  to  Mr.  Cheney  to  say  that  he  declared 
that  he  suffered  deeply  at  the  position  in  which  he 
was  placed;  that  he  said  he  did  not  wish  to  see  a 
division ;  that  he  was  not  in  any  sense  a  leader  of 
a  movement.  He  admitted  that  he  might  be  in 
error ;  that  conscience  was  often  educated  into  a  defi- 
nite form,  but  that  still  he  was  bound  to  obey  his 
conscientious  convictions  in  all  sincerity  and  honesty, 
and  leave  the  end  with  Grod.  He  said  he  would  re- 
joice at  any  solution  of  the  matter,  but  that  he  could 
not  lie  before  God  and  say  he  was  sorry  when  he  felt 
that  he  was  doing  his  duty. 

We  were  all  in  tears  during  most  of  the  interview. 
We  knelt  together,  and  I  prayed  earnestly  that  God 
would  take  the  cause  into  His  own  hands,  and 
would  forgive  all  who  had  sinned  and  give  wisdom 
to  all  who  had  erred ;  that  He  would  especially  bless 
and  guide  you. 

I  left  sad  at  heart.  I  believe  on  this  question  our 
brother's  mind  is  morbid,  but  that  he  is  honest  in  his 
conviction. 

I  can  only  pray  Grod  to  give  us  wisdom  and  over- 
rule all  for  His  glory. 

Your  brother, 

H.  B.  Whipple. 

Chioaoo,  May  16th,  1871. 

My  dear  BUhqp:  I  returned  last  evening,  and  to-day  re- 
ceived both  your  kind  letters,  one  returned  through  the  post- 
office  and  the  longer  one  direct. 

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xxrn.  OP  A  LONG  EPISCOPATE  WT 

I  thank  you  very  heartily  for  the  kind,  though  seemingly 
fruitless,  effort  There  is  small  hope  that  any  change  will  be 
produced.  A  schismatic  movement  has  been  for  two  years  a 
recognized  purpose,  and  instead  of  its  being  precipitated  by 
the  contingents  of  this  act  of  discipline,  the  ideal  has  been  re- 
duced to  an  ill-looking  reality  of  individual  secession,  and  the 
party  largely  demoralized.  There  will  be  no  schism  of  any 
count,  though  of  course  the  smallest  tendency  to  such  a  folly 
is  to  be  deprecated.  If  it  does  occur,  it  will  stand  on  the 
page  of  history  as  the  most  aimless  and  unprincipled  of  all 
separations  from  the  Anglican  Communion.  You  probably 
heard  that  the  secession  of  one  of  our  Brethren  is  confidently 
declared  in  prospective  connection.  I  shall  continue  to  act  as 
we  have  done  without  haste  or  irritation,  and  wait  as  long  be- 
fore pronouncing  the  final  sentence  as  may  avoid  just  impu- 
tation of  fear  or  vacillancy.  There  is  no  alternative  left  in 
Mr.  Cheney's  unyielding  contumacy. 

I  hope  I  may  be  at  liberty  to  use  your  admirable  letter 
more  publicly,  if  occasion  should  occur. 

May  God  preserve  and  restore  your  valuable  health,  and 
with  renewed  thanks  for  your  clear  and  affectionate  efforts, 
I  remain, 

Faithfully  your  friend  and  brother, 

Hkitbt  J.  Whitehousb. 
To  Bight  Bbt.  Db.  Whippls,  Minnesota. 

FAsnAULT,  Aug.  2GUi,  71. 

Rt.  Rev.  H.  J.  Whitehousb,  D.D., 

My  dear  Brother:  I  enclose  your  letter  which 
was  sent  in  reply  to  my  account  of  an  interview  be- 
tween the  Bishop  of  Iowa,  the  Rev.  Mr.  Cheney,  and 
myself.  At  that  time  I  declined  to  have  it  made  pub- 
lic because  I  had  sought  the  home  of  Mr.  Cheney,  and 
I  had  no  right  to  narrate  to  the  public  the  matter  of 
the  interview.  As  I  went  into  your  diocese  without 
your  knowledge,  I  owed  it  to  myself  and  to  you  that 

E 

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338  LIGHTS  AND  SHADOWS  chap,  xxvii. 

I  should  give  you  a  clear  statement  of  what  occurred 
at  that  interview.  I  went  simply  as  a  peacemaker. 
It  seemed  to  me  that  it  was  possible  for  Mr.  Cheney 
to  assume  a  position  whereby  you  could  modify  or 
postpone  the  sentence.  It  would  have  been  an  un- 
warranted breach  of  courtesy  for  me  to  have  visited 
Mr.  Cheney  to  censure  him,  and  a  gross  violation  of 
every  brotherly  feeling  to  you  or  to  your  diocese  for 
me  to  have  censured  yourself  or  the  comii  to  Mr. 
Cheney.  I  did  neither :  I  plead  as  a  brother  with 
him  to  avert,  at  any  sacrifice  of  personal  feeling,  the 
possibility  of  schism.  My  feeling  was  one  of  deep 
anguish,  and  I  used  such  arguments  as  I  thought 
would  best  allay  all  irritated  feeling. 

In  going  to  Mr.  Cheney  I  was  aware  that  there  was 
reason  to  believe  my  motives  might  be  misinterpreted; 
but  I  should  do  so  again  on  the  bare  hope  of  saving 
a  division. 

The  article  you  have  sent  me  does  not  convey 
my  own  impressions  of  the  interview,  an  account  of 
which  was  written  the  day  it  took  place.  If  you 
deem  it  necessary  to  use  my  letters,  you  may  do  so. 
I  only  ask  that  you  use  the  three  letters  with  this. 
I  prefer  silence  as  the  best  healer  of  irritated  hearts, 
but  having  visited  your  diocese  as  I  did,  you  are 
entitled  to  all  the  facts. 

Your  brother, 

H.  B.  Whipplk. 


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^Cr^^^fn^^^' 


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-r- 


^7a 


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ppu^ Uyifzr^{<r/  ^l^m^^ 


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^6t^ 


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CHAPTER  XXVIII 

In  the  year  1871  I  was  honored  by  receiving  the 
following  letter  proffering  me  an  English  bishopric. 

WlKCHBSTBB  HOU8B,    St.   JamKB   SqUARB, 

LoKDOK,  March  8,  1871. 

My  dear  Bishop :  I  now  write  formally  to  ask  you  on  be- 
half of  the  Archbishop  of  Canterbury  and  myself  (to  whom  the 
King  and  Synod  of  the  Sandwich  Islands  have  committed  the 
choice  of  a  bishop  to  preside  over  the  English  mission  there, 
and  to  found,  if  so  it  please  God,  a  Native  Church  there  from 
the  Mother  Church),  whether  you  will  undertake  the  post. 

I  very  earnestly  trust  that  God  the  Holy  Ghost  may  move 
your  spirit  to  undertake  this  work.  For  believing  that  your 
health  will  not  allow  you  to  continue  your  labors  amidst  your 
own  beloved  people,  I  believe  that  in  this  new  Bishopric  you 
may,  God  helping  you,  lay  the  foundations  which  shall  extend 
throughout  those  Islands  until  you  meet  Bishop  Patteson  from 
the  South. 

I  am  ever  afiPly  yours, 

S.   WiNTON. 

After  earnest  prayer  for  Divine  guidance  I  sought 
the  advice  of  the  bishops  who  knew  most  of  Minne- 
sota, the  Sandwich  Islands,  and  myself,  and  who  at 
the  same  time  fairly  represented  the  theological  opin- 
ions of  the  House  of  Bishops.  My  physician  had  ad- 
vised me  to  seek  a  warm  climate,  believing  that  the 
severity  of  Minnesota  winters  demanded  it. 

The  following  letters  represent  the  conflicting 
advice  which  I  received. 

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840  LIGHTS  AND  SHADOWS  chap 

Nbw  Tou,  April  26tli,  1871 

My  dear  Bishop:  As  I  saw  a  good  deal  of  Archdeacon 
Mason  on  his  way  back  to  his  mission,  I  was  not  unprepared 
for  your  communication.  Certainly  the  proffer  of  the  Arch- 
bishop of  Canterbury  and  the  Bishop  of  Winchester  is  highly 
honorable  to  you,  and  an  honor  very  well  deserved. 

But  considering  all  things,  without  making  many  words 
about  it,  I  incline  to  the  opinion  that  you  ought  not  to  separate 
yourself  wholly  from  your  present  charge.  The  nature  of  your 
work  is  such  that  I  do  not  see  how  you  can  leave  us  altogether. 
But  if  the  King  and  the  H^  Synod,  and  the  English  People 
would  take  up  for  the  present  four  or  five  months'  presence 
each  year  in  the  Islands,  I  think  you  could  get  a  good  winter 
climate,  now  easily  reached,  and  do  all  that  is  really  necessary 
there. 

I  have  this  moment  received  from  S.  Winton  the  enclosed. 
He  is  anxious  I  should  advise  you  to  accept.  I  have  just  been 
writing  him  to  ask  how  they  would  fancy  what  I  have  sug- 
gested above.  There  can  be  no  harm  in  asking  without  know- 
ing your  feeling.  God  help  us !  Give  us  all  grace  and  wisdom, 
and  help  me  to  trim  my  own  Lamp  I 

Ever  affectionately  yours, 

H.   POTTBB. 

Bishop  of  Minnesota. 

My  dear  Brother:  There  are  so  many  and  such  grave  ques- 
tions connected  with  the  offer  sent  by  the  Bishop  of  Winches- 
ter that  I  feel  the  greatest  hesitancy  in  offering  any  opinion 
in  the  premises.  Had  your  election  been  directly  made  by  the 
Synod,  sanctioned  perhaps  by  the  King,  the  matter  would  have 
been  simplified.  As  it  is,  there  seem  to  me  to  be  many  ques- 
tions growing  out  of  the  reference  of  the  election  of  a  bishop 
to  the  Archbishop  of  Canterbury  and  the  Bishop  of  Winchester. 
Does  it  indicate  and  will  it  involve  suffraganship  to  Canter- 
bury ?  To  what  Book  will  it  bind  the  Bishop  ?  These  and 
many  other  perplexing  questions  rise  to  the  surface  at  once. 

And  so  my  dear  Brother,  I  know  not  what  to  say.  Did 
you  not  preclude  me  from  taking  personal  matters  into  account 
I  should  say,  if  no  relief  can  be  given  you  in  Minnesota,  if  the 


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xxTin.  OF  A  LONG  EPISCOPATE  841 

islands  will  give  you  relief,  it  would  be  well  to  go.  But  I 
dread  the  going,  and  if  you  can  possibly  be  relieved  so  as  to 
retain  Minnesota,  I  should  hope  and  pray  that  such  would  be 
the  course  that  things  might  take. 

It  does  seem  to  me  that  what  between  Eling,  Synod,  Bishops 
in  England,  and  what  not,  things  are  in  such  a  snarl  in  those 
islands  that  Solomon  himself  would  hardly  hope  to  set  them 
straight. 

I  cannot,  therefore,  advise,  but  I  can  assure  you  of  my 
sincere  hope  that  some  relief  may  be  devised  which  will  keep 
you  in  the  diocese  which  you  have  nobly  founded  and  worked 
on,  and  of  my  earnest  prayer  that  God  would  guide  you  by 
His  good  Spirit. 

Believe  me  ever. 

Most  affectionately  yours, 

J.  Williams. 
MiDDLETOWN,  April,  1871. 

JEBSETviLLB,  Apxil  10th,  1871. 

My  dear  Bishop:  Your  letter  of  the  14th  was  forwarded 
me  at  this  place,  and  I  have  read  it  and  thought  over  it  with 
profound  interest.  The  deep  attachment  of  your  diocesie  to 
yourself,  and  your  fidelity  to  them,  are  beyond  all  question. 
We  must  meet  the  question  simply  on  the  basis  of  necessity, 
that  change  is  imperative.  In  that  aspect  of  the  case,  the 
opening  seems  to  be  of  obvious  Divine  guiding ;  and  my  im- 
pression is  very  decided  that  you  ought  to  encourage  the 
development  of  it,  and  that  we  should  meet  the  case  by  such 
expression  and  legislation,  if  needful,  as  may  be  consonant  with 
the  breadth  of  the  occasion. 

There  seems  to  me  to  be  no  limit  to  the  importance  of  the 
results  to  be  attained  by  it,  ecclesiastically  and  socially. 
Bishop  Staley  was  not  the  man,  perhaps,  to  cope  with  the 
representatives  of  Missionary  Sectarianism  in  the  islands. 
But  it  is  certainly  true  that  the  Yankee  management  and 
bitterness  were  not  to  be  praised.  You  can  meet  all  these 
nominally,  and  they  will  intuitively  admit  the  differences,  and 
largely  recede  from  avowed  collision.  Annexation  is  the  man- 
ifest destiny  of  the  Sandwich  Islands,  and  you  of  all  men 

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842  LIGHTS  AND  SHADOWS  chaf. 

among  us  can  with  godly  wisdom  fashion  the  social  elements. 
The  work  to  be  done  directly  for  Christ  and  His  Church  you 
can  measure  better  than  any  one  else,  because  of  the  intimate 
association  of  your  brother  with  it. 

As  a  demonstration  of  our  Anglican  fellowship,  the  incident 
will  be  glorious.  Everything  in  the  movement  seems  prolific 
and  wonderful  with  far-reaching  issues,  and  I  say  with  my  full 
conviction,  by  all  means  favor  the  project.  Everything  I  can 
do  in  my  humble  place  to  shape  or  facilitate,  you  may  rely 
upon  me  for,  and  I  trust  will  use  me. 

I  could  talk  to  you  about  it  for  hours  developing  issuies 
present  at  least  to  my  imagination.  I  am  writing,  however^ 
in  a  hurried  moment  with  a  call  to  our  service  in  my  ear. 

May  the  Lord  prosper  the  work  which  I  feel  He  has  in- 
spired. 

Ever  affectionately, 

Your  friend  &  br. 

Henbt  J.  Whitkhousb. 

Baltimore,  April  19th,  1871. 

My  own  very  dear  Brother:  It  is  a  sad  contradiction  to  the 
concluding  request  of  your  startling  letter  that  '^  no  personal 
considerations  shall  be  allowed  weight,^'  that  I  am  about  to  give 
an  answer  hinging  wholly  on  "  personal  considerations.*'  But 
then  I  am  going  to  allow  them  weight  not  "  against  the  inter- 
ests of  the  Kingdom  of  Christ,"  but  Jbr  those  interests,  as  they 
present  themselves  to  my  judgment. 

Were  "  personal  considerations  "  quite  out  of  the  question, 
I  should  be  sorely  perplexed  to  decide  between  the  momentous 
claims  that  are  in  l^e  balance,  there  is  so  much  to  be  said  for 
either  in  itself,  and  so  many  reasons  for  regarding  either  as 
peculiarly  fit  to  be  urged  upon  you,  as  your  special  work  for 
which  you  are  Providentially  adapted,  and  to  which  there  are 
strikingly  clear  indications  of  your  having  a  Providential  call. 

But  it  is  on  this  last  point  that  the  personal  consideration 
comes  in,  and  to  my  mind  determines  the  question. 

My  continual  anxious  inquiries  about  your  health,  made  at 
every  opportunity,  have  left  but  one  impression,  that  your 

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zxYni.  OF  A  LONG  EPISCOPATE  343 

buming  zeal  and  lore  would  bear  you  up  a  little  while  longer, 
and  but  a  little  while. 

Distinctly,  more  than  once,  I  hare  looked  at  the  question 
whether  the  Church  might  not  find  some  mode  of  providing  for 
the  prolongation  of  your  earthly  labor,  by  taking  you  away 
from  loads  which  you  would  never  of  yourself  lay  down,  and 
removing  you  from  cries  for  increase  of  toil  and  care  to  which 
you  could  never  close  your  ear.  The  very  position  now  of- 
fered you  has  even  flitted  through  my  mind,  not,  of  course,  as 
attainable,  for  of  that  I  did  not  dream,  but  as  a  conceivable 
advantage  to  the  Church,  had  she  the  power  of  saying  to  you, 
"  Drop  your  present  work,  and  go  there ! " 

My  ground  for  decision  is,  the  duty  of  the  Church  to  desire 
and  aim  at  the  prolongation  of  your  life  for  work  in  the  office 
to  which  God  has  called  you,  if  such  prolonged  official  labor 
can  be  assigned  you  in  the  kind  of  field  for  which  you  have 
proved  to  be  peculiarly  fitted.  Now,  I  believe  the  Sandwich 
Islands  Episcopate  to  have  equal  needs,  and  to  offer  equal  fruit 
of  labor  with  any  that  have  hitherto  been  offered  to  your  atten- 
tion. 

Sorely,  then,  as  I  should  sorrow  at  putting  you  still  farther 
away,  clearly  as  I  see  the  difficulties  to  be  met  in  providing 
for  the  relinquished  work,  I  must  say,  go ! 

Ever  truly  and  most  heartily,  your  loving  brother, 

W.  R.  Whittinqham. 

Stbaousb,  April  20th,  1871. 

My  dear  Bishop :  The  question  you  so  considerately  present 
to  your  Brethren  is  one  of  great  solemnity,  and  great  interest 
to  the  Church,  as  I  am  sure  we  all  must  feel. 

The  trend  of  my  own  thoughts  upon  it  is  a  clear  conviction 
that  the  only  consideration  which  should  decide  you  to  propose 
a  separation  from  your  present  Episcopal  Charge,  even  to  accept 
the  impressive  invitation  you  have  received, — is  the  exigency 
of  your  bodily  health.  .  .  . 

But  on  all  other  grounds  I  have  no  hesitation  at  all  in  say- 
ing I  believe  the  Church  of  God  will  be  best  served,  and  your 
own  work  for  it  best  done,  by  your  remaining  in  that  place 

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844  LIGHTS  AND  SHADOWS  chap. 

and  state  where  a  benignant  and  wise  Providence  has  stationed 
you  and  permitted  you  to  plan  and  water  so  effectually  for  the 
Kingdom  of  Christ 

Dear  Brother  in  the  Lord,  may  His  blessed  Spirit  give  you 
light  and  x>ower!  May  He  comfort  your  heart,  direct  your 
judgment,  and  strengthen  your  body,  and  lengthen  out  your 
dear  life  for  mauy  years  of  labor. 

Eyer  faithfully  and  aff^, 

Yrs  in  Jesus  Christ, 

F.  D.  HuNTIKaTON. 

CiKCiKKATi,  April  26th,  1871. 

My  dear  Bishop :  It  is  with  the  greatest  diffidence  of  opin- 
ion that  I  venture  to  write  you  in  answer  to  your  communica- 
tion of  the  7th.  More  reliable  judgments  you  will  receive  from 
others  of  your  brethren.  If  I  consider  pnly  the  comparison  of 
field  of  usefulness  between  your  present  and  that  to  which  you 
are  invited,  I  do  not  see  much  difficulty.  In  your  present,  you 
are  established  in  the  high  confidence  and  affections  of  the 
Diocese.  All  there  is,  under  God,  of  your  handiwork  and  to  a 
great  extent  of  your  organization.  But  as  to  the  Indians  you 
have  a  door  such  as  hardly  any  other  could  obtain.  But  I 
need  not  particularize. 

At  the  Islands  you.  would  enter  on  other  men's  labors.  As 
to  the  Island  Diocese,  I  must  say  that  while  such  a  man  as  the 
late  Bishop,  with  his  extreme  views  and  ritualistic  aspirations, 
and,  if  I  am  not  mistaken,  a  very  cold  shoulder  toward  the 
brethren  who  had  preceded  him  and  their  whole  work,  could 
never  conciliate  them,  it  is  very  conceivable  that  you  would  do 
much  in  that  way.  It  would  probably  be  that  looking  on  you, 
not  as  the  introducer  of  the  intrusion,  as  they  must  regard  it, 
and  being  conciliated  by  your  spirit  and  great  lovingness,  there 
would  be  a  good  measure  of  cooperation. 

My  dear  brother,  it  would  be  a  great  bereavement  to  lose 
you  from  our  Church,  and  I  do  not  see  the  way  to  that  dis- 
tinctly open  by  any  means.  Nor  do  I  think  you  will  consider 
that  I  have  given  you  much  help  toward  a  settlement  of  your 
question  of  duty.  It  must  perplex  your  mind  a  good  deaL 
The  Lord  has  told  us  when  we  '*  lack  wisdom  "  what  to  do,  and 


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xxvm.  OF  A  LONG  EPISCOPATE  345 

none  can  guide  but  He^  especially  when  His  great  work  to 
sinners  is  so  much  involved.  My  dear  Bishop^  may  He  so  de- 
termine your  mind,  that  being  ready  to  take  His  yoke  ux>on 
yoUy  whatever  it  be,  you  may  have  the  sweet  rest  of  being 
assured  of  His  wilL 

Yours  very  affectionately^ 

Ohas.  p.  McIlvains. 

The  bishops  were  divided,  and  I  therefore  had  to 

decide  the  matter  for  myself,  which  I  did,  believing 

that  my  duty  was  to  care  for  my  schools  and  my 

Indians  as  long  as  I  lived ;  and  that  my  Father  knew 

when  to  call  me  home.    I  therefore  sent  the  following 

letter :  — 

Faribault,  Mihhesota, 
May  Ist,  1871. 

My  dear  Brother :  After  one  of  the  hardest  trials 
of  my  life  I  have  decided  to  stay  in  Minnesota. 
I  submitted  the  call  to  the  Episcopate  of  the  Sand- 
wich Islands  to  the  godly  judgment  of  those  brethren 
in  the  Episcopate  who  knew  most  of  Minnesota  and 
myself,  and  at  the  same  time  fairly  represented  the 
theological  opinions  of  our  branch  of  the  Church. 
Had  they  concurred  in  the  opinion  that  I  ought  to  go, 
I  should  have  felt  that  it  was  a  call  from  God  and 
that  at  any  sacrifice  I  was  bound  to  obey  it.  They 
do  not  agree,  and  I  am  thrown  back  upon  myself. 
After  much  reflection  and  prayer  I  have  come  to  the 
conclusion  that  duty  calls  me  to  stay  with  my  own  be- 
loved flock.  A  change  might  imperil  our  schools,  our 
missions,  our  Indian  work,  and  fetter  the  Church  at 
a  time  when  the  state  is  developing  more  rapidly 
than  at  any  period  of  its  history.  In  case  of  my 
death  all  would  feel  that  it  was   God's  providence 

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346  '        LIGHTS  AND  SHADOWS  chap, 

and  no  harm  could  come  to  His  work ;  but  for  me 
voluntarily  to  relinquish  this  field  would  dishearten 
some  of  the  bravest  of  our  clergy  whose  affection  for 
me  has  helped  them  amid  great  trials. 

I  have  tried  to  do  right  after  asking  wisdom  of 
Him  who  giveth  liberally,  and  I  now  crave  your 
prayers  that  if  I  have  erred  no  harm  may  come  to 
the  Church  of  Christ. 

Thanking  you  for  your  affectionate  interest^ 
I  am 
Your  friend  and  brother, 

H.  B.  Whipple. 

In  response  to  my  letter  I  received  the  following, 
but  my  mind  had  become  clear  as  to  my  duty. 

WmoHBBTBS  Housa,  St.  Jamss  Squabs,  S.  W. 
May  26tli. 

To  THB  Bight  Bev.  the  Bishop  of  Minnesota. 

My  dear  Bishop  and  Brother:  I  have  received  your  letter 
of  May  1st,  and  thank  you  for  all  its  love  most  welcome  to  my 
heart.  But  your  not  heading  our  mission  was  a  grievous  blow 
to  us  all.  Bishop  Potter  of  Kew  York  has  suggested  to  me 
that  you  might  be  willing  in  another  form  to  undertake  this 
work,  and  to  accept  the  Headship  of  our  English  mission,  re- 
taining  Minnesota,  and  going  to  us  in  Hawaii  from  December 
to  April.  I  shall  ask  Bishop  Potter  to  write  to  you  his  views 
on  the  American  Church  side  of  this  plan,  and  I  send  this 
letter  open  to  him  for  the  purpose. 

For  our  side  I  offer  you,  with  the  entire  approval  of  the 
Archbishop  of  Canterbury,  this  plan,  and  we  have  written  out 
for  the  assent  of  the  King  and  the  Synod.  You  would,  of 
course,  head  the  Church  there  as  preeminently  an  English 
mission,  using  our  translated  Prayer  Book,  etc.,  but  in  your 
own  person  knitting  the  two  branches  of  England  and  America 

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xxviii.  OF  A  LONG  EPISCOPATE  347 

into  a  very  blessed  unity.    It  is  of  vital  importance  to  our 
mission  that  we  have  an  early  reply  from  you. 

I  am  Your  Faithful  Friend  and  Brother, 

S.   WiNTON. 

Nbw  Tobk,  88-0  22  St., 
June  7th,  1871. 

Dear  Bishop  Whipple:  S.  Winton's  note  for  you  is  just 
received,  and  I  lose  no  time  in  forwarding  it  to  you.  In  my 
note  to  him  suggesting  the  winter  arrangement,  I  said  nothing 
to  commit  you  —  I  may  have  said  thai  plan  struck  me  as 
feasible  and  that  you  might  be  able  and  willing  to  adopt  it ; 
tho'  I  did  not  believe  you  could  adopt  the  first  plan  of 
separating  yourself  entirely  from  your  Diocese 

It  seems  to  me  easier  to  go  to  the  S.  I.'s  than  to  a  good 
resort  in  Europe,  and  that  with  your  animating  and  executive 
powers  you  could  do  so  much  for  the  Church  there,  and  with 
really  no  loss  to  your  own  Diocese,  and,  as  the  Bishop  says, 
forming  a  blessed  link  between  the  two  Churches,  England 
and  America. 

Grod  bless  and  guide  you. 

Affectionately, 

H.  POTTEB. 

Bishop  or  Miknesota. 

After  my  decision  it  was  a  pleasure  to  receive 
letters  like  the  following  from  my  beloved  brother 
of  Maryland. 

Baltimore,  May  5th,  1871. 

My  very  dear  Friend  and  Brother:  Although  I  still  think 
that,  knowing  only  what  I  know  of  the  different  interests  in 
question,  and  regarding  them  all  from  my  point  of  view,  I  was 
bound  to  give  you  the  advice  I  gave  the  other  day,  I  have 
no  doubt  you  have  done  the  right  thing  in  rejecting  it,  and 
adopting  a  different  course ;  and  I  think,  had  I  been  in  your 
place,  I  should  have  done  the  same.  May  God  abundantly  bless 
your  choice,  and  reward  you  with  the  fruits  you  most  desire. 

Certainly  to  me,  for  one,  personally  and  officially,  it  is  a 
matter  of  rejoicing  that  the  closeness  of  our  brotherhood  is  not 

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348  LIGHTS  AND  SHADOWS  chap,  xxviil 

to  be  relaxedi  as  it  must  have  been  by  your  translation  to  the 
more  remote  field  of  labor  and  with  an  altered  ecclesiastical 
relation. 

But  now  most  come  up  another  question.  Who  will  take 
the  Indians  ?  For  certainly  you  are  not  to  be  killed  outright 
by  longer  attempt  to  join  the  two  branches  of  your  rapidly 
developing  work  in  your  noble  Diocese  of  Minnesota,  and  the 
enormous  labors  and  responsibilities  of  due  attention  to  the 
gigantic  range  of  the  Indian  territories  and  tribes.  For  one,  I 
look  to  you  for  the  answer  to  that  question. 
Your  ever  loving 

Friend  and  brother, 

W.  R.  Whittingham. 
Rt.  Rev.  Db.  Whipplb. 


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CHAPTER  XXIX 

Minnesota  has  given  eight  of  her  clergy  to  the 
Episcopate,  —  the  Rev.  E.  R.  Welles,  elected  Bishop 
of  Milwaukee,  the  Rev.  D.  B.  Knickerbacker,  Bishop 
of  Indiana,  the  Rev.  M,  N.  Gilbert,  the  Coadjutor- 
Bishop  of  Minnesota,  the  Rev.  E.  S.  Thomas,  the 
Coadjutor-Bishop  of  Kansas,  the  Rev.  A.  R.  Graves, 
Missionary  Bishop  of  the  Platte,  the  Rev.  W.  M. 
Barker,  Bishop  of  Western  Colorado,  the  Rev.  J.  H. 
White,  Bishop  of  Indiana,  the  Rev.  F.  R.  MUlspaugh, 
Bishop  of  Kansas. 

Three  of  this  number  have  entered  into  rest- 
Bishop  David  Buell  Knickerbacker  was  for  twenty- 
five  years  intimately  associated  with  me  in  my  work ; 
he  was  the  foremost  missionary  in  the  diocese,  and  was 
often  my  companion  on  my  visits  to  the  Indian  coun- 
try. As  chief  shepherd  of  his  diocese  he  was  the 
same  untiring  servant  of  his  Master. 

Of  Bishop  Thomas  I  can  say  that  few  men  have 
shared  more  deeply  in  my  love.  He  came  to  Minne- 
sota thirty-three  years  ago  and  was  elected  Professor 
of  Exegesis  in  Seabury  Divinity  School.  After  faith- 
ful service  for  some  years  as  teacher  he  again  became 
a  pastor,  first  of  St.  Mark's  Church,  Minneapolis,  and 
then  of  St.  Paul's  Church,  St.  Paul.  I  never  knew 
to  what  party  in  the  Church  Bishop  Thomas  belonged. 

349 

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860  LIGHTS  AND  SHADOWS  chap. 

His  theology  was  that  learned  in  the  school  of  his 
alma  mater  at  the  feet  of  our  late  primus  Bishop 
Williams. 

Bishop  Welles  was  the  Holy  Herbert  of  my  diocese. 

I  loved  these  noble  men  as  my  own  brothers.  They 
all  entered  into  rest  after  brief  illness;  but  it  was 
not  the  sudden  death  from  which  in  Holy  Litany  we 
cry  to  be  delivered.  They  had  gathered  the  hidden 
manna  for  the  last  journey. 

At  the  time  that  I  entered  the  House  of  Bishops 
party  lines  were  sharply  drawn,  and  it  was  a  simple 
matter  to  prophesy  the  vote  of  individual  bishops. 
Shortly  after  my  first  visits  to  the  Indian  country 
some  of  the  clergy  of  an  Eastern  diocese  wrote  to 
me  urging  me  to  give  some  Indian  missionary  ad- 
dresses in  their  parishes.  I  wrote  to  the  bishop  as 
a  matter  of  courtesy,  asking  his  permission,  but  the 
fact  that  I  was  a  High  Churchman  in  my  theology 
developed  a  feeling  of  uneasiness  in  the  hearts  of 
some  of  my  brother  bishops,  and  in  reply  to  my  letter 
I  received  the  following :  — 

My  dear  Bishop:  I  liave  just  received  your  letter  of  the 
28th  of  September.  In  regard  to  my  "  consent '?  to  your  hold- 
ing a  missionary  meeting  in  my  diocese  I  do  not  suppose  that 
to  be  necessary,  as  it  is  a  conceded  liberty  for  every  member  of 
our  Church,  clerical  or  lay,  to  advocate  everywhere  and  any- 
where any  cause  in  which  they  feel  an  interest.  As  you  have 
been  pleased,  however,  to  say  that "  you  would  not  like  to  come 
without  my  approval,"  I  will  be  so  frank  as  to  say  that,  for 
reasons  which  probably  you  understand,  and  into  which  I  need 
not  now  enter,  I  cannot  extend  to  such  a  meeting  my  support  and 
sympathy ;  and,  therefore,  would  rather  it  should  not  take  place. 

I  suppose  it  is  not  necessary  to  assure  you  that  these  views 

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XXIX.  OF  A  LONG  EPISCOPATE  S51 

of  mine  do  not  interfere  in  the  least  with  the  personal  regard 
and  affection  entertained  for  you  by 

Yours  ever  faithfully, 

A  year  later  I  was  visiting  the  good  bishop's  house 
and  the  conversation  turned  upon  Indian  missions. 
At  the  end  the  bishop  grasped  my  hand  and  ex- 
claimed: "My  dear  brother,  I  do  wish'  that  you 
would  hold  some  missionary  services  in  my  diocese. 
I  cannot  tell  you  what  a  pleasure  it  will  be  for  me 
to  preside."  I  held  the  services,  and  the  bishop  be- 
came one  of  the  warmest  friends  of  my  Indian  work. 

After  my  return  from  England  in  1865  I  was  pres- 
ent with  Dr.  Muhlenberg,  Dr.  Washburne,  Dr.  Osgood, 
Dr.  John  Cotton  Smith,  and  Dr.  Dyer  in  the  study  of 
the  Rev.  Dr.  H.  C.  Potter,  rector  of  Grace  Church. 
Out  of  that  meeting  grew  the  American  Church  Con- 
gress. Its  first  session  was  to  be  held  a  week  before 
the  opening  of  the  General  Convention. 

As  Bishop  Horatio  Potter  had  doubts  as  to  whether 
it  might  not  lead  to  strife,  some  of  the  bishops  ad- 
vised him  to  issue  a  pastoral  on  the  subject,  which  he 
did ;  but  the  Congress  had  been  extensively  advertised, 
and  it  was  too  late  to  postpone  it.  I  was  one  of  the 
appointed  speakers.  Meeting  Bishop  Potter  a  few 
days  after,  I  said :  — 

"My  brother,  from  your  standpoint  you  did  a 
righteous  and  brave  thing  when  you  wrote  that  pas- 
toral, and  I  admire  and  respect  you  for  it.  But  from 
my  standpoint  I  did  just  as  brave  a  thing  when  I 
paid  no  attention  to  it  and  at  the  Church  Congress 
had  my  say  as  a  free  man  in  a  free  Church."  The 
dear  bishop,  who  was  ever  ready  to  give  all  the  lib- 
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352  LIGHTS  AND  SHADOWS  chap. 

erty  the  Church  gives^  put  his  arms  around  me  and 
said :  — 

"  Minnesota,  you  are  one  of  the  best  men  in  the 
Church,  and  I  love  you ! " 

A  few  days  after  this  a  member  of  Dr.  Bellows* 
(Unitarian)  congregation  said  to  me :  — 

"Dr.  Bellows  has  just  told  me  that  he  believes 
that  the  Church  Congress  may  be  a  great  benefit,  but 
that  he  hopes  the  old  Church  will  leave  its  Prayer 
Book  alone,  for  the  witness  of  an  historical  Church 
is  needed  in  these  days  when  men  are  bewildered  by 
human  speculation." 

This  reminds  me  of  one  of  the  most  distinguished 
Unitarian  clergymen  of  Massachusetts  of  the  Dr. 
Channing  School,  who  said  to  me  some  years  ago : — 

"  Unitarianism  was  an  outgrowth  and  revolt  from 
the  caslriron  Calvinism  of  New  England.  It  has  done 
its  work,  and  men  will  desire  something  better  which 
they  will  find  in  the  historical  Church." 

The  Puritan  delighted  to  dwell  on  the  Sovereignty 
of  God  rather  than  on  the  Fatherhood  ;  and  when  he 
believed  that  he  was  the  chosen  of  God,  elected  from 
all  Eternity  to  share  in  God's  favor,  it  made  him 
strong ;  but  the  poor  soul  who  believed  that  he  was 
not  one  of  the  elect  was  driven  to  despair.  The 
foundation  of  the  gospel  is  "God  is  love."  The 
revelation  of  God  to  man  is  in  the  person  of  Jesus 
Christ,  and  through  Him  comes  the  only  perfect 
knowledge  of  God. 

The  disciples  were  sad  when  the  Lord  told  them 
that  He  was  going  away  and  knew  not  what  He 
meant  when  He  said:  — 

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xxuL  OF  A  LONG  EPISCOPATE  85d 

*'  It  is  for  your  sakes  that  I  go  to  the  Father." 

Philip  said,  "  Show  us  the  Father."  He  did  not 
say  show  us  God.  "  We  know  you  our  Master,  we 
do  not  know  the  Father." 

Jesus  said,  ^^  He  that  hath  seen  me  hath  seen  the 
Father."  Blessed  thought  that  when  we  are  per- 
plexed and  weary  we  can  rest  on  the  revelation  of 
Grod  in  Jesus  Christ!  Fatherhood  in  man  and 
Fatherhood  in  Grod  are  not  different,  one  is  finite 
and  the  other  infinite.     This  solves  many  questions. 

It  gives  new  light  to  all  the  sacraments  and  ap- 
pointments of  the  Church  of  God  when  we  see  them 
laden  with  the  infinite  love  of  God.  They  are  not 
hard  laws  which  must  be  obeyed,  but  gifts  which  God 
our  Father  in  His  tender  love  has  given  to  help  us. 

Lent,  the  time  when  our  Mother  the  Church  calls 
us  to  self-examination  and  self-discipline,  is  not  a 
gloomy  season.  It  is  the  voice  of  the  Saviour  say- 
ing to  His  loved  ones,  "  Come,  turn  aside  and  rest 
awhile."  Our  Father  says, "  I  will  allure  them  into 
the  wilderness  and  there  I  will  speak  very  comforta- 
bly to  them." 

Most  of  the  divisions  which  mar  the  Church  and 
bring  sorrow  to  our  Blessed  Lord  have  come  from 
lack  of  charity.  Even  when  no  open  division  has 
come,  hearts  have  been  bruised  and  lives  have  been 
marred  by  the  sad  record  of  narrowness  and  preju- 
dice. 

I  can  remember  when  Pusey  was  refused  license  to 
preach  in  Oxford ;  when  Maurice  was  deposed  from 
King's  College ;  when  Hampden  was  denounced  as  a 
heretic  and  Temple  branded  as  an  unbeliever.     I 

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354  LIGHTS  AND  SHADOWS  chap. 

have  lived  to  see  Pusey  revered  by  all  who  love  de- 
voted lives  hid  with  Christ  and  to  see  Maurice 
beloved  by  all  generous  hearts  who  believe  in  the 
brotherhood  of  men  and  the  Fatherhood  of  God.  I 
have  lived  to  see  the  greatest  scholar  in  England  do 
justice  to  Hampden  and  to  see  all  men  rejoice  that 
the  Church  could  call  the  great-hearted  Temple  to  be 
the  Archbishop  of  Canterbury. 

I  remember  when  our  Church  was  torn  with  strife 
over  the  ordination  of  the  holy  Arthur  Carey  and 
when  the  saintly  Muhlenberg  was  deemed  an  imprac-. 
ticable  enthusiast  because  of  his  teaching  in  relation 
to  free  churches  and  the  reunion  of  all  who  love 
Christ. 

Many  of  the  most  stalwart  representatives  of  party 
believe  that  their  definitions  are  the  expression  of 
the  Catholic  faith  or  of  evangelical  truth ;  but  in  the 
past  it  has  been  the  fierce  loyalty  to  the  opinions  of 
party  which  has  rent  the  Church  of  Christ  and 
deluged  the  earth  with  the  blood  of  martyrs.  Lati- 
mer, Ridley,  and  a  host  of  others  died  as  martyrs  for 
Christ  because  they  could  not  accept  definitions  of 
the  Holy  Communion  which  they  believed  to  be  idol- 
atrous. The  cruelties  of  our  own  New  England 
were  all  for  opinion's  sake. 

There  have  always  been  in  the  Church  two  classes 
of  men,  one  magnifying  the  blessed  Orders  and  Sac- 
raments of  the  Church  because  they  are  the  gifts  of 
Christ  and  His  channels  of  grace,  the  other  magnify- 
ing the  personal  faith  of  the  sinner  in  Jesus  Christ 
and  seeing  in  sacraments  witness  of  the  love  of  the 
Saviour.     Both  hold  opposite  sides  of  Divine  truth 

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XXIX.  OF  A  LONG  EPISCOPATE  S56 

and  ought  to  live  together  in  love  as  members  of 
one  body. 

If  any  man  has  a  passionate  devotion  to  Jesus 
Christ,  if  he  has  a  soul  hunger  for  perishing  men,  if 
he  holds  the  great  truths  of  Redemption  as  written 
in  the  Creeds,  if  he  preaches  Jesus  Christ  crucified 
as  the  hope  of  salvation,  count  him  as  your  fellow 
soldier. 

The  heaviest  sorrows  of  my  heart  have  come  from 
a  lack  of  love  among  brothers.  When  this  love  shall 
make  men  take  knowledge  of  us  that  we  have  been 
with  Jesus,  and  compel  them  to  say,  "  See  how  these 
Churchmen  love  one  another,"  we  may  be,  in  God's 
hands,  the  instruments  to  heal  these  divisions  which 
have  rent  the  seamless  robe  of  Christ.  And  when  I 
plead  for  love  I  plead  for  love  to  all  who  love  Christ. 
Shall  we  not  claim  as  our  kinsmen  Carey  the  Eng- 
lish cobbler,  who  went  out  as  the  first  missionary  to 
India,  and  who  translated  for  them  the  Bible ;  and 
Morrison,  the  first  missionary  to  China ;  and  David 
Livingston,  who  died  for  Christ  in  heathen  Africa; 
and  Father  Damien,  who  gave  his  life  to  save  lepers ; 
and  the  Moravians,  who  offered  to  be  sold  as  slaves  if 
the  King  of  Denmark  would  permit  them  to  carry  the 
gospel  to  the  black  men  ?  I  know  of  nothing  which 
our  Mother  the  Church  teaches  that  I  do  not  receive 
with  a  filial  heart,  and  I  long  to  see  every  wall  of 
separation  broken  down  so  that,  according  to  His  will, 
there  shall  be  but  one  Fold  and  one  Shepherd. 

To  a  loyal  heart  to  whom  Jesus  Christ  is  first  and 
last,  there  can  be  no  compromise  in  the  Catholic  faith  ; 
that  we  must  live  by  and  die  by.     This  is  not  what 

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366  LIGHTS  AND  SHADOWS  chap. 

causes  bitterness.  Bitterness  and  strife  come  of,  "  I 
am  of  Paul,  and  I  of  Apollo,  and  I  of  Cephas,  and  I 
of  Christ,"  and  from  intensifying  and  magnifying  as 
tests  of  Catholicity  things  which  are  but  customs  of 
human  origin.  Wise  or  unwise,  they  are  not  the 
essentials  of  faith  or  worship  or  life. 

The  saddest  result  of  Christian  separation  is  the 
stumbling-block  which  it  places  in  the  way  of 
heathen  men.  An  Indian  chief  said  to  Enmegah- 
bowh :  — 

"  You  say  that  there  is  one  Great  Spirit,  one  Great 
Spirit's  Book,  one  Saviour.  Why  do  white  men  have 
so  many  religions  ?  " 

Enmegahbowh  answered  the  puzzling  question  as 
well  as  he  knew  how,  telling  him  about  human  weak- 
ness and  individuality,  and  the  chief  said :  — 

"  Tell  me  about  the  different  kinds  of  religion  which 
the  white  men  have." 

Enmegahbowh  replied :  "  One  kind  has  bishops, 
three  orders  of  ministers,  and  uses  a  Prayer  Book  in 
worshipping  the  Great  Spirit ;  another  believes  that 
all  ministers  are  equal ;  another  baptizes  by  immer- 
sion, and  refuses  to  baptize  children ;  and  another  be- 
lieves that  no  matter  how  men  live  in  this  world  they 
will  all  go  to  heaven." 

.  The  chief  looked  up  in  surprise  at  the  last  state- 
ment, and  asked :  — 

"  Doesn't  the  Great  Father  always  send  us  agents 
of  that  kind?" 

One  often  hears  from  the  lips  of  Christian  Indians 
words  which  witness  to  their  simple  acceptance  of  the 
faith.     A  chief  once  said  to  me : — 

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XXIX.  OF  A  LONG  EPISCOPATE  857 

"  I  am  travelling  on  a  journey  to  the  Home  which 
the  Son  of  the  Great  Spirit  has  made  for  me.  I 
come  to  places  where  the  clouds  are  thick  and  I  can- 
not see.  I  tell  it  to  the  Great  Spirit's  Son,  and  he 
makes  the  trail  plain  for  my  feet,  for  he  has  walked 
in  it  before  me." 

In  1871  the  coSperation  of  the  bishops  of  the 
United  States  was  asked  by  the  Rt.  Rev.  Samuel 
Wilberforce,  Bishop  of  Winchester,  in  the  revision 
of  the  Holy  Scriptures  which  had  been  begun  by  the 
Convocation  of  Canterbury.  I  sent  the  following 
reply :  — 

Fasibault,  Feb.  20th,  1871. 

Rt.  Rev.  and  dear  Brother :  It  is  a  grief  to  me  to 
differ  from  one  whom  I  love  so  deeply  as  I  do  the 
Bishop  of  Winchester.  The  Synod  of  Lambeth 
pledged  every  branch  of  the  Anglo-Catholic  Church 
to  a  closer  union.  I  know  of  nothing  in  which  all 
English  speaking  people  have  a  deeper  interest  than 
in  the  common  inheritance  of  the  English  Bible.  If 
it  IS  to  be  revised,  the  work  should  be  done  so  as  to 
command  the  undivided  love  and  confidence  of  every 
branch  of  the  Anglican  Church.  To  many,  doubt 
will  be  as  fatal  as  positive  error.  That  your  Convo- 
cation will  endeavor  to  do  this  work  faithfully  I  do 
not  doubt;  but  I  do  question  whether  its  separate 
action  can  command  that  high  degree  of  confidence 
which  this  work  would  have  if  it  were  the  joint  work 
of  all  Convocations  of  the  Church  of  England,  the 
Irish,  the  Scotch,  the  Colonial,  and  the  American 
Churches.     I  sincerely  pray  that   God  may   bless 

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368  LIGHTS  AND  SHADOWS  chap. 

you    in    your  work,   and   that   my  fears    may   be 
groundless. 

With  much  love, 

I  am  your  brother, 

H.  B.  Whipple, 
Bishop  of  Minnesota. 

To  THE  Lord  Bishop  op  Winchester. 

In  February,  1871,  the  Foreign  Committee  of  the 
Board  of  Missions  asked  me  to  visit  the  mission  in 
Hayti.  On  my  arrival  in  New  York  I  found  that 
the  steamer  for  Port  au  Prince  had  left  before  her 
advertised  date  of  sailing,  and  my  only  hope  of 
another  was  to  go  to  Havana.  On  our  way  out  the 
captain  said  to  me,  "  Here  am  I  making  regular  trips 
to  Cuba,  but  if  I  should  die  there  I  could  not  have 
a  Christian  burial." 

On  my  arrival  I  found  that  there  was  no  vessel 
going  to  Hayti.  I  said  to  myself,  God  in  His  provi- 
dence has  brought  me  to  Havana  for  some  wise  pur- 
pose. There  was  no  Protestant  worship  in  Cuba,  and 
the  granddaughter  of  Bishop  White  had  died  during 
the  year  without  the  ministrations  of  our  holy  reli- 
gion. There  was  a  large  resident  population  of  Eng- 
lish, Germans,  and  Americans. 

I  called  on  the  United  States  Consul  and  asked 
permission  to  hold  service  at  the  consulate.  He  did 
not  think  it  advisable  as  relations  were  strained  be- 
tween the  United  States  and  Spain,  but  suggested  my 
asking  the  consent  of  the  Captain-General  of  Cuba. 
I  replied :  — 

"  Certainly  not.     I  have  been  in  Spain  and  I  know 

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xxDC.  OF  A  LONG  EPISCOPATE  859 

that  the  Spanish  Constitution  gives  permission  to 
foreigners  domiciled  in  Spain  or  its  colonies  to  wor- 
ship Gk)d  according  to  their  accustomed  forms  of 
faith.  I  shall  act  under  this  authority,  and  if  any 
one  dares  to  meddle  with  me,  I  think  that  my  country 
will  protect  me." 

I  held  service  on  board  the  United  States  man- 
of-war  SwatarUy  and  the  following  Sunday  at  the 
rooms  of  the  British  Consul-General,  the  Hon.  John 
Danlap.  The  Hon.  Louis  Wills,  Consul-General  of 
Germany,  asked  me  to  perform  a  marriage  service  at 
his  consulate,  the  bride  having  come  from  Germany 
to  meet  her  betrothed  from  South  America.  I  said 
that  I  would  perform  the  ceremony  if  I  were  allowed 
to  officiate  as  an  act  of  international  courtesy,  but 
that  I  would  not  receive  a  fee.  It  was  a  pleasant 
wedding;  and  a  few  days  later  I  called  upon  Mr. 
Wills  and  asked  permission  to  hold  a  public  service 
at  his  consulate,  which  I  did  the  following  Sunday 
with  a  large  congregation.  It  was  a  grand  service,  ^ 
and  thanks  were  returned  for  peace  between  Germany 
and  France.  This  was  the  first  Protestant  public 
service  held  in  Havana. 

During  my  visit  I  administered  Holy  Communion 
to  communicants  of  the  Church  who  had  not  received 
it  for  twelve  years.  I  baptized  and  confirmed  a 
dying  Confederate  officer,  and  held  several  baptismal 
services.  I  met  many  American  citizens  who  were 
longing  for  the  services  of  the  Church,  and  many 
members  of  the  Roman  Catholic  Church  expressed 
their  desire  to  see  the  Church  established  in  Cuba. 

One  of  the  most  prominent  residents  said  to  me :  — 

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360  LIGHTS  AND  SHADOWS  chap.  xxix. 

*^  I  am  a  Roman  Catholic,  and  was  educated  in  the 
United  States.  I  honor  and  love  the  priests  whom  I 
knew  there,  but  I  wiU  gladly  contribute  to  the  sujh 
port  of  one  of  your  clergy  that  the  people  here  may 
see  what  a  priest  of  the  Church  should  be." 

At  this  time  the  House  of  Bishops  did  not  care  to 
take  any  responsibility  in  the  establishment  of  a 
mission  in  Cuba;  but  on  the  nomination  of  Bishop 
Whittingham  I  sent  out  the  Rev.  Edward  Kenny 
as  the  first  resident  Protestant  clergyman,  having 
secured  a  subscription  of  several  hundreds  of  dollars 
for  his  support,  one  of  the  subscribers  being  a  promi- 
nent Roman  Catholic.  At  a  subsequent  visit  I  ad- 
ministered Confirmation  and  preached  in  the  San 
Carlos  Hotel  where  Mr.  Kenny  was  holding  services. 

Mr.  Kenny  did  a  faithful  work  for  the  years  that 
he  remained  in  Havana,  but  as  he  was  not  sent  out 
by  any  missionary  organization  the  work  was  one  of 
faith.  His  health  made  it  necessary  for  him  to 
return  to  the  United  States ;  but  I  believe  that  the 
good  seed  sown  by  him  has  borne  fruit,  and  has  pre- 
pared the  way  for  our  future  work  in  the  island  of 
Cuba.  Cuba  ought  to  be  a  paradise,  but  lotteries, 
bull  fights,  and  cock  fights  have  debased  the  morals, 
and  a  corrupt  government  has  oppressed  the  people. 


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CHAPTER  XXX 

In  1873  I  was  elected  one  of  the  trustees  of  the 
Peabody  Fund  for  Education  in  the  South.  George 
Peabody,  whose  lifelong  personal  economy  and  pru- 
dence in  little  things  permitted  him  to  be  prodigal 
in  his  generosity  to  others,  after  most  generous 
benefactions  to  build  houses  for  the  poor  in  London, 
and.  having  founded  an  institute  in  Baltimore,  a 
library  in  Danvers,  and  given  a  generous  endowment 
to  Yale  College,  left  the  balance  of  his  fortune,  two 
millions  of  dollars,  for  the  establishment  of  public 
schools  in  the  Southern  states.  The  South  was  at 
that  time  desolate  and  was  without  a  single  public 
school. 

The  Hon.  Robert  C.  Winthrop  was  made  the  Presi- 
dent of  the  Board  of  Trustees.  The  trustees  have 
been  the  Hon.  Hamilton  Pish,  the  Rt.  Rev.  Charles  P. 
Mcllvaine,  General  Grant,  Admiral  Farragut,  Hon. 
William  C.  Rives,  Hon.  John  H.  Clifford,  Hon.  Wil- 
liam Aiken,  Hon.  William  M.  Evarts,  Hon.  William  A. 
Graham,  Charles  Macalister,  George  W.  Riggs,  Samuel 
Wetmore,  Edward  A.  Bradford,  George  N.  Eaton, 
George  Peabody  Russell,  Hon.  Samuel  Watson,  Hon. 
A.  H.  H.  Stuart,  General  Richard  Taylor,  Surgeon- 
General  J.  K.  Barnes,  Chief  Justice  Waite,  Rt, 
Rev.  Henry  B.  Whipple,  Hon.  Henry  R.  Jackson, 
Colonel  Theodore  Lyman,  Ex-President  Hayes,  Hon. 

361 

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862  LIGHTS  AND  SHADOWS  chap. 

Thomas  Manning,  Anthony  J.  Drexel,  Hon.  Samuel 
Green,  Hon.  James  D.  Porter,  J.  Pierpont  Morgan, 
Ex-President  Cleveland,  Hon.  William  A.  Courtenay, 
Hon.  Charles  Devens,  Hon.  Randall  L.  Gibson,  Chief 
Justice  Fuller,  Hon.  William  Wirt  Henry,  Hon.  H. 
M.  Somerville,  Hon.  William  C.  Endicott,  Hon. 
Joseph  H.  Choate,  George  W.  Childs,  Hon.  Charles 
E.  Fenner,  Daniel  Gilman,  Hon.  George  Peabody 
Wetmore,  Hon.  John  Lowell,  Hon.  George  F.  Hoar. 
At  the  last  meeting  in  1898  Hon.  Richard  Olney 
was  elected  to  the  Board. 

By  the  request  of  Mr.  Peabody  an  annual  dinner 
in  his  memory  is  given  in  New  York,  including  the 
wives  of  the  trustees,  and  perhaps  no  gatherings  of 
the  kind  in  the  United  States  have  been  more 
brilliant. 

There  are  now  nearly  three  millions  of  pupils  in 
the  public  schools  of  the  Southern  states.  The  work 
which  has  been  so  wisely  done  is  due  to  the  general 
agents,  who  have  carefully  carried  out  the  plans  of 
the  trustees.  The  first  general  agent  was  the  Rev. 
Dr.  Sears,  formerly  President  of  Brown  University. 
Public  opinion  in  the  South  was  not  favorable  to 
common  schools,  but  addresses  were  made  by  Dr. 
Sears  to  the  legislatures,  and  appeals  made  to  the 
people  through  the  press.  The  plan  was  for  the  Pea- 
body Trustees  to  offer  to  defray  a  portion  of  the 
expense  of  these  schools.  President  Sears  possessed 
great  wisdom,  and  patiently  and  lovingly  met  and 
overcame  all  obstacles.  His  mantle  fell  on  Hon. 
J.  L.  M.  Curry,  one  of  the  wisest  administrators  and 
a  leader  of  men. 

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XXX.  OF  A  LONG  EPISCOPATE  8«3 

At  our  meeting  in  1875,  knowing  the  condition 
of  the  South,  I  offered  the  resolution :  — 

That  the  Executive  Committee  with  the  General 
Agent  be  requested  to  take  into  consideration  the 
propriety  of  establishing  scholarships  for  the  educa- 
tion of  teachers  in  a  limited  number  of  schools  or 
colleges  in  the  more  destitute  portions  of  the  South. 

There  were  grave  problems  to  be  met.  Four 
millions  of  slaves  had  been  made  citizens ;  the  people 
of  the  Southern  states  were  poor,  and  most  of  their 
children  would  be  dependent  upon  common  schools 
for  education.  Trained  teachers  were  greatly  needed, 
and  by  establishing  normal  schools  an  honorable 
avocation  could  be  offered  to  these  children. 

General  Taylor  seconded  the  resolution,  which  was 
unanimously  adopted.  It  led  to  the  founding  of  the 
Peabody  Normal  College  in  Nashville,  Tennessee,  now 
in  charge  of  President  Payne,  under  whose  wise  ad- 
ministration it  has  become  one  of  the  best  normal 
schools  in  the  country.  The  Winthrop  Normal 
College  in  South  Carolina  was  named  in  honor  of 
President  Winthrop,  a  graceful  tribute  of  South 
Carolina  to  one  of  the  foremost  men  in  the  Republic. 

Many  of  the  children  of  the  so-called  "  Crackers  " 
have  found  their  way  to  these  public  schools  and  will 
become  excellent  citizens.  General  Taylor,  son  of 
President  Zachary  Taylor,  was  a  man  of  remarkable 
experience  as  a  civilian  and  a  soldier.  He  was  a 
brilliant  conversationalist,  a  welcome  guest  in  the 
palaces  of  Europe,  and  beloved  in  the  South  as  the 
associate  of  Stonewall  Jackson  during  the  Civil  War. 
At  one  of  the  meetings  of  the  Peabody  Trustees,  I  al- 

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364  LIGHTS  AND  SHADOWS  chaf. 

luded  to  the  difl&culty  of  reaching  the  poor  white  popu- 
lation, and  after  we  adjourned  Mr.  Evarts  said  :  — 

"General  Taylor,  what  did  you  think  of  the 
bishop's  description  of  your  constituents?'* 

"Before  you  answer,  General,"  I  said,  "let  me 
draw  a  picture.  The  place  is  in  the  piney  woods ; 
there  is  a  store  at  the  four  corners  which  contains 
dry  goods,  some  hardware,  a  few  groceries,  and  a 
never  empty  barrel  of  whiskey.  A  group  of  men 
are  pitching  quoits  in  front  of  the  store,  and  some 
horses  are  tied  under  the  trees.  A  negro  drives  up 
with  an  old  mule  and  wagon  and  a  bale  of  cotton. 
One  of  the  white  men  asks :  — 

" '  Sam,  whose  cotton  is  that  ? ' 

" '  Mine,  Massa.' 

" '  How  much  have  you,  Sam  ? ' 

"^  Specs  about  two  bale,  Massa.' 

" '  Why,  Sam,  you're  getting  rich ;  you  ought  to 
treat.'  And  they  all  file  in  and  take  a  drink  of  whis- 
key at  the  negro's  expense ;  and  he  is  the  only  one 
who  has  done  anything  to  bless  the  body  politic." 

The  general  laughed,  and  answered,  *^  That  is  all 
true,  Bishop ;  I  see  that  you  have  been  there."  He 
then  added,  "  When  our  chairman  nominated  you  as 
a  trustee,  I  thought  to  myself,  why  does  Mr.  Win- 
throp  want  that  Indian  enthusiast  elected  trustee. 
How  thankful  I  am,  Bishop,  that  you  are  a  trustee." 

At  the  time  of  our  meeting  at  the  White  Sulphur 
Springs,  Mr.  Winthrop  said  to  me :  — 

"  If  you  will  preach  to  us  on  Sunday,  Bishop,  I  can 
promise  that  all  of  our  trustees  will  be  present  unless 
it  is  General  Taylor,  who  seldom  attends  church." 

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XXX.  OF  A  LONG  EPISCOPATE  365 

Sunday  morning,  happening  to  meet  the  general 
alone,  I  said,  "Officers  of  the  army  are  often  careless 
about  such  matters,  and  thinking  you  might  have  left 
your  Prayer  Book  at  home,  I  have  written  your  name 
in  this  one."  He  thanked  me  and  was  present  at 
both  the  morning  and  evening  services. 

The  next  morning  he  said  to  Mr.  Winthrop,  "  I 
have  been  in  a  study  as  to  whether  the  bishop  did 
not  catch  me  with  guile  yesterday ;  but  be  that  as  it 
may,  I  am  glad  that  I  attended  church/' 

It  is  pleasant  to  remember  that  General  Taylor 
received  the  Holy  Communion  in  his  last  illness. 

Much  of  the  success  of  the  Peabody  Trust  is  due  to 
Mr.  Winthrop's  intimate  knowledge  of  the  wise  plans 
of  its  founder.  Mr.  Winthrop  succeeded  Henry  Clay 
as  Speaker  of  the  House  of  Representatives,  and  Dan- 
iel Webster  in  the  United  States  Senate.  He  was  an 
orator  whose  speeches  were  invariably  in  classic  form. 
Always  in  the  forefront  of  good  works,  a  devoted  dis- 
ciple of  Jesus  Christ,  and  a  loving  son  of  the  Church, 
no  American  knew  more  intimately  the  lives  of  his 
country's  patriots  and  statesmen,  and  no  one  was  so 
often  called  upon  to  pronounce  their  eulogy.  His 
speeches  at  the  laying  of  the  corner-stone  of  the  Wash- 
ington monument  and  at  its  completion,  and  his  ora- 
tion at  the  centennial  of  the  surrender  of  General 
Cornwallis  at  Yorktown,  are  epics  of  history.  He 
was  one  of  the  last  surviving  links  between  the  fathers 
of  the  Republic  and  the  present  generation. 

From  an  interesting  correspondence  between  this 
beloved  friend  and  myself,  which  covered  many  years, 
1    publish  the  following  letters.     Unfortunately  the 

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see  LIGHTS  AND  SHADOWS  chap. 

letters  which  more  truly  reveal  the  loving  soul  of  the 
man  are  of  too  confidential  a  character  for  publication. 

Boston,  90  Mablborouoh  Stbsbt, 
2l8t  Jan.,  1883. 

My  dear  Bishop :  Your  favor  of  the  13th  was  duly  welcomed. 
I  am  always  glad  to  be  assured  of  your  well-being.  Your 
well-doing  goes  without  saying.  I  of  ten  envy  those  who  enjoy 
the  consciousness  of  doing  such  work  for  Christ  and  humanity 
as  you  are  doing.  I  wish  I  could  do  more  in  my  humble 
sphere. 

Your  letter  touches  two  points  on  which  I  am  tempted  to 
say  a  word.  I  do  not  think  you  have  given  the  true  construc- 
tion to  my  ancestor's  phrase  about  the  Indians.  He  was  al- 
ways kind  to  them  and  sympathized  with  John  Eliot  in  his 
missionary  work.  But  one  of  his  great  perplexities  in  coming 
over  was  as  to  the  right  of  the  Colony  to  take  possession  of  the 
lands  which  the  Indians  were  occupying.  A  Providential  in- 
tervention settled  that  question.  That  is  all  he  meant  to  say  — 
"  The  Lord  hath  cleared  our  title  to  what  we  possesse."  It  cer- 
tainly was  a  very  striking  Providence,  which  he  could  not  fail 
to  recognize^  and  I  do  not  believe  that  there  was  a  particle  of 
"  self-righteousness ''  in  his  heart. 

Now,  2dly,  as  to  Herbert  Spencer  and  the  higher  educa- 
tion. It  may  well  be  a  matter  of  dotibt  whether  our  Gov- 
ernment, National  or  State,  should  go  beyond  "  Free  Common 
Schools."  A  few  Classical  Schools  and  High  Schools  may  be 
supported  by  our  great  cities;  but  I  am  strongly  inclined  to 
think  that  such  luxuries  should  be  left  to  those  able  to  pay  for 
them  or  to  endow  them.  Morality  is  certainly  the  one  thing 
needful.  But  Washington  well  said,  in  his  Farewell  Address, 
"Let  us  with  caution  indulge  the  supposition,  that  Morality 
can  be  maintained  without  Religion.^  And  what  is  becoming 
of  Eeligion  in  these  days !  Have  you  read  the  B.  C.  Bishop 
McQuaid's  article  in  the  Feb'y  North  American,  on  "The  De- 
cay of  Protestantism  ? "  It  is  a  very  suggestive  paper.  Its 
true  influence  should  be,  —  not  to  carry  us  back  to  Romanism, 
but  to  make  Protestants  awake  and  rouse  themselves  to  greater 

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XXX.  OF  A  LONG  EPISCOPATE  367 

efforts.  I  do  not  mean  controversial  efforts  to  break  down  the 
Pope  and  his  Church,  but  efforts  to  build  up  true  Christianity, 
and  to  sustain  Christian  Institutions  and  promote  Christian  liv- 
ing. But,  as  you  say,  the  subject  is  beyond  the  limits  of  a  let- 
ter, and  I  desist  from  any  further  attempt  to  deal  with  it. 

We  have  General  H.  B.  Carrington  here  this  winter.  I  ob- 
serve he  quotes  you,  in  relation  to  some  Indian  Converts,  in  a 
book,  "  Ab-sa-ra-ka,"  of  which  he  gave  me  a  copy.  He  is  a 
remarkable  man.  Having  made  a  name  by  his  ^^  Battles  of 
the  Eevolution,"  he  is  now  engaged  on  the  "Battles  of  the 
Bible,"  and  I  heard  him  vindicate  the  strategy  of  Gideon  with 
great  force. 

Meantime  our  friend,  Dr.  George  E.  Ellis,  has  recently  pub- 
lished an  elaborate  volume  on  the  Indians  which  you  ought  to 
see.    I  trust  he  has  sent  you  a  copy  of  it. 

Good-bye,  dear  Bishop.  The  world  somehow  seems  dark  to 
me.  Yet  now  and  then  there  is  a  hopeful  gleam  of  light, — 
as  in  the  Civil  Service  Eeform  Bill,  and  in  the  tardy  justice  to 
Ktz-John  Porter. 

Believe  me  ever 

Sincerely  yours, 

EOBT.    C.    WiNTHROP. 

Rt.  Rev.  H.  B.  Whipple. 

P.S.  We  must  not  forget  that  we  cannot  have  an  educated 
Ministry  without  something  more  than  Common  Schools.  This 
was  the  original  idea  of  Harvard  College,  and  of  other  institu- 
tions for  higher  education.  But  it  is  for  the  rich  to  establish 
and  support  such  Institutions  in  these  days.  Oh,  what  might 
not  be  done  for  every  good  cause  by  some  of  the  colossal 
fortunes  which  have  been  amassed  of  late  !  Luxury  and  Pine 
Arts  get  the  lion's  share. 

Uplaitds,  Bbookline,  Mab8., 
17th  July,  1890. 

Dear  Bishop  Whipple :  The  newspaper  containing  your  Bao- 
calaureate  sermon,  came  a  day  or  two  since,  and  I  read  it  with 
great  admiration.  The  same  mail  brought  me  a  letter  from 
my  old  friend,  of  the  same  age  with  myself,  the  Dowager 
Lady  Hatherton,  whose  husband  was  Sec'y  for  Ireland  under 

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868  LIGHTS  AND  SHADOWS  chap. 

the  old  Duke  of  Wellington.  I  had  sent  her,  at  Easter,  your 
"Five  Sermons."  She  says:  "I  cannot  say  how  much  I 
admire  the  sermons  of  Bishop  Whipple.  I  wonder  if  you 
often  see  him."  So  I  shall  send  her  your  Baccalaureate,  and 
tell  her  that  I  do  not  see  you  often  enough.  She  acknowl- 
edges, in  the  same  letter,  my  Bible  Society  Report,  of  which,  I 
believe,  I  sent  you  a  copy,  with  a  few  introductory  sentences 
which  I  thought  up  to  my  highest  standard.  But  the  heat 
and  drought  of  this  month  have  exhausted  me  not  a  little,  and 
the  terrible  catastrophes  by  flood  and  fire  in  all  parts  of  the 
country,  and  especially  in  yours,  seem  almost  like  a  fulfilment 
of  Bible  prophecies.  Fremont's  death  (four  years  my  junior) 
recalls  him  to  me  as  the  gallant  young  Pathfinder  of  the 
Rocky  Mountains,  with  so  many  of  the  Stanley  characteristics ; 
and,  in  1851,  as  he  took  his  seat  at  my  side  in  the  U.  S.  Sen- 
ate, as  the  first  Senator,  or  one  of  the  two  original  Senators,  of 
California. 

I  trust  your  friend  and  my  friend.  General  Sibley,  holds 
his  own.  He  could  not  have  a  better  holding.  My  love  to 
him  when  you  see  him.  .  .  . 

Your  affectionate  friend, 

ROBT.    C.   WiNTHBOP. 

Thb  Rt.  Rev.  H.  B.  Whipple. 

00  Mablbobouqh  St.,  Bobton, 
22nd  Feby.,  1892. 

My  dear  Bishop :  Another  box  of  delicious  oranges  reached 
us  last  week,  and  we  have  enjoyed  them  at  breakfast  and 
dinner.  A  thousand  thanks  from  us  all  for  your  repeated 
remembrances. 

We  have  reached  the  great  Secular  Holiday  to-day.  How 
can  we  ever  be  grateful  enough  to  God  for  giving  us  Washing- 
ton to  lead  our  Armies,  to  guide  our  Councils,  and  to  furnish  a 
model  for  mingled  patriotism  and  piety  for  all  generations! 
Such  a  model  man  for  the  example  of  old  and  young,  as  the 
figurehead  of  our  Ship  of  State,  is  an  unspeakable  blessing. 
The  character  of  Washington  does  a^  much  for  us  in  this  93d 
year  since  he  died,  as  his  wisdom  and  valour  did  for  us  in 
achieving  our  liberty  and  independence.    We  must  never  be 


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XXX.  OF  A  LONG  EPISCOPATE  869 

tired  of  commemorating  his  services^  nor  allow  any  later  men, 
civil  or  military,  to  supersede  or  equal  him  in  our  respect, 
admiration,  and,  if  possible,  imitation. 

We  have  a  charming  sunshine  to-day,  after  a  week  of  snow, 
and  cold,  and  fogs,  and  the  people  are  rejoicing  in  it  .  .  . 

Visitors  are  coming  in  upon  me,  and  I  must  cease  writing. 

We  all  send  love  and  thanks. 

Yours  affectionately, 

BOBT.    C.  WiNTHBOP. 

Thb  Et.  Ebv.  H.  B.  Whipplb. 

Uplaitds,  Bbooklinb,  Mam. 
10th  July,  1888. 

My  dear  Bishop :  I  received  yesterday,  by  the  last  steamer 
from  England,  a  copy  of  the  Cambridge  Review  of  June  7th, 
which  contained  your  sermon  at  Great  St.  Mary's  on  the  3rd. 
I  read  it  at  once  with  great  interest  and  gratification.  Your 
allusions  to  Webster  and  Greorge  Peabody  were  specially  im- 
pressive. I  was  with  Webster  in  Congress  when  that  double 
bereavement  came  upon  him,,  and  had  occasion  to  witness  his 
agony  when  he  was  called  from  Washington  to  Boston  to 
attend  those  '^two  burials.'' 

I  observe,  too,  that  you  have  received  an  LL.D.  from  the 
University.  It  is  fourteen  years  since  I  had  the  same  honor, 
and  I  vividly  recall  the  pride  with  which  I  donned  the  red 
gown.  My  wife  and  I  were  guests  of  good  Dr.  Atkinson.  If 
you  happen  to  see  him,  pray  present  our  kindest  remem- 
brances. 

I  congratulate  you  heartily  on  the  success  of  your  visit.  I 
did  not  fail  to  communicate  your  request  for  prayers  on  the 
sea  to  Phillips  Brooks,  and  we  had  them  at  our  Brookline 
Church  also. 

I  was  at  our  Cambridge  Commencement,  a  fortnight  ago, 
and  made  a  little  speech  for  my  class  on  the  60th  anniversary 
of  our  graduation.     Only  ten  of  us  are  left. 

Of  the  English  Bishops  whom  I  have  known  best,  but  four 
remain.  Good  Lord  Arthur  Hervey,  of  Bath  and  Wells,  how- 
ever, is  still  active,  and  I  would  gladly  assure  him  of  my  affec- 
tionate regards.  Harold  Browne,  too,  now  of  Winchester,  I 
2b 

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870  LIGHTS  AND  SHADOWS  chap. 

knew  at  Ely  and  in  London^  and  was  always  impressed  by  his 
ability. 

While  I  was  at  Beverly,  last  week,  spending  the  4th  of 
July  with  my  only  grandson,  I  learned  that  the  father  of  his 
private  Tutor  had  been  the  Tutor  of  the  poor  Emperor  Fred- 
erick, in  Grermany,  forty  years  ago.  It  seemed  to  bring  the 
heroic  figure,  whose  loss  is  so  sad,  nearer  to  me.  I  travelled 
along  the  road  to  St.  Moritz  with  him  and  his  family,  six  or 
seven  years  ago,  and  saw  enough  of  him  to  form  a  high  esti- 
mate of  his  character. 

But  I  am  writing  at  random,  and  only  desire  you  to  be 

assured  of  my  remembrance  and  regard,  and  those  of  A 

and  her  mother. 

Believe  me,  dear  Bishop, 

Yours  affectionately, 

BOBEBT  C.   WnrPHBOP. 

The  Rt.  Rev.  H.  B.  Whipple. 

Nahaht,  IAmm. 
11th  Sept.,  1893,  Monday. 

My  nwst  dear  Bishop:  Your  interesting  letter  of  the  4th 
inst.  was  duly  welcomed.  I  doubt  if  there  be  any  one  else 
this  side  of  the  equator  who  can  boast  of  having  a  correspond- 
ent who  had  just  finished  a  Consecration  Sermon,  and  who 
had  caught  ninety  trout  on  a  single  fishing  excursion!  I 
knew  that  you  were  a  "fisher  of  men,'*  but  had  not  dreamed  of 
your  skill  in  angling.  I  doubt  whether  any  of  the  old  Apos- 
tles could  have  beaten  you  in  the  piscatorial  line.  .  .  . 

But  I  turn  from  all  jocular  thoughts.  Meantime,  our  good 
friend,  Grovemor  Fish,  has  gone.  His  funeral  takes  place  to- 
day. I  have  known  him  intimately  for  fifty  years.  His  wife 
was  a  noble  woman,  and  a  very  dear  friend  of  my  wife.  But 
you  know  all  about  them,  and  have  enjoyed  their  hospitality 
in  town  and  country  as  I  have.  His  death  makes  a  fourth 
vacancy  in  our  Peabody  Board.  ...  So  far  we  have  had 
excellent  and  eminent  associates,  and  everything  has  gone 
along  harmoniously.  Dr.  Sears  carried  us  on  successfully  for 
the  first  half  of  our  term,  and  Dr.  Curry  will  see  us  safely  to 


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XXX.  OF  A  LONG  EPISCOPATE  371 

its  close.     If  I  may  claim  to  have  helped  in  the  good  work,  I 
cannot  be  too  grateful  to  a  kind  Providence. 
Your  affectionate  friend, 

BOBEBT  C.  WlKTHBOP. 

The  Rt.  Rbv.  H.  B.  Whipple. 

I  first  met  Mr.  George  Peabody,  years  before  I  be- 
came associated  with  the  Peabody  Trustees,  in  Ire- 
land, where  he  was  salmon  fishing  with  my  friend, 
Sir  Curtis  Lampson ;  and  as  a  souvenir  of  our  pleas- 
ant days  of  angling  he  gave  me  a  beautiful  Irish 
green-heart  fishing  rod. 

The  peculiar  circumstances  will  be  remembered 
under  which  Rutherford  B.  Hayes  became  the  Presi- 
dent of  the  United  States.  The  South  was  bitterly 
opposed  to  him  because  the  vote  of  Louisiana  and 
Florida  had  made  him  President.  It  has  been  the 
custom  of  the  Board  of  Peabody  Trustees  when  a 
Northern  member  dies  for  Northern  members  to 
nominate  a  successor,  and  for  Southern  members  to 
make  the  nomination  wiien  a  Southern  member  dies. 
After  the  death  of  one  of  the  Southern  members, 
Mr.  Alexander  Stuart  who  was  Secretary  of  the  In- 
terior in  President  Fillmore's  administration  arose 
and  said :  — 

"  I  desire,  on  behalf  of  all  the  Southern  trustees, 
to  nominate  as  trustee,  Rutherford  B.  Hayes, — for 
his  pure,  upright  character,  and  his  even-handed  jus- 
tice to  the  South." 

It  was  a  noble  testimony  to  one  of  the  purest 
statesmen  who  had  graced  the  presidential  chair. 

After  Mr.  Hayes  retired  from  office  he  devoted 
himself  to  philanthropic  work.     He  was  active  in 

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872  LIGHTS  AND  SHADOWS  chap. 

labors  for  prison  reform  and  as  a  trustee  of  the  Slater 
Fund  for  the  elevation  of  the  black  race.  In  one  of 
his  letters  to  me  about  the  prison  contract  system  in 
many  of  the  Southern  states  he  says :  — 

Trbxont,  O.,  19th  June,  1890. 

My  dear  Friend  :  I  return  Dr. 's  letter  .  .  .  The  shock- 
ing system  which  is  at  fault  in  the  matter  referred  to,  is  under 
fire  in  all  the  states  where  it  is  found,  and  must  go  down.  Ac- 
tive meddling  by  Northern  people  will  do  harm.  Men  and 
women  in  the  South  are  enlisted  against  the  abuse.  We  can 
do  something,  but  not  a  great  deal.  Hope  and  faith. 
With  warm  regards. 

Sincerely, 

KUTHERFORD  B.  HaTXS. 

Bishop  Whipple, 

Prison  work  is  one  of  the  channels  through  which 
Christian  hearts  of  all  communions  are  being  stirred 
to  lead  wanderers  out  of  darkness.  The  Church 
owes  a  debt  of  gratitude  to  Bishop  Gillespie  for  his 
labors  in  the  field  of  prison  reform;  and  among 
many  of  my  brethren  who  have  been  foremost  in 
this  blessed  work  the  memory  looms  up  brightly  of 
the  late  Bishop  Knickerbacker,  who  throughout  his 
ministry  in  Minnesota  made  the  city  prison  a  weekly 
charge. 

But  I  know  of  no  place  where  a  labor  of  love  has 
been  crowned  with  greater  success  than  it  has  been 
at  the  Massachusetts  State  Reformatory  for  Women, 
an  institution  so  perfectly  conceived  and  organized 
that  it  has  become  a  model  for  all  institutions  of  this 
kind ;  it  is  the  work  of  the  late  superintendent,  Mrs. 
Ellen  Cheney  Johnson,  who  had  been  a  member  of 

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XXX.  OF  A  LONG  EPISCOPATE  873 

the  Board  of  Commissioners  of  Prisons  since  1879 
until  her  appointment  as  superintendent  of  the 
Women's  Reformatory  in  1884. 

The  state  has  suffered  one  of  its  greatest  losses  in 
the  death  of  Mrs.  Johnson.  Her  Christlike  work 
cannot  be  measured  by  words,  nor  can  an  adequate 
idea  be  given  of  her  marvellous  executive  ability 
as  exhibited  in  her  government  of  the  prison  and 
its  industries.  Her  system  of  reform,  modelled  after 
that  of  her  Master,  was  thoroughly  practical,  not  ex- 
perimental. Her  management  of  the  three  or  four 
hundred  women,  from  the  young  girl  to  the  aged 
woman,  committed  to  her  care  was  the  result  of  the 
highest  thought  consecrated  to  the  one  idea  of  sav- 
ing the  lost  and  equipping  them  for  a  new  beginning 
in  life  when  forced  to  confront  the  old  temptations. 

''  The  study  of  the  prisoner  as  an  individual,"  said 
Mrs.  Johnson,  ^^  wiU  suggest  her  needs  by  revealing 
the  defects  of  character  and  training  which  have 
made  her  what  she  has  become.  Discipline  should 
aid  a  change  of  character  rather  than  a  change  of 
behavior,  otherwise  we  rule  by  repression,  by  fear; 
and  if  a  woman  does  right  because  she  is  afraid  to  do 
wrong,  how  long  will  she  continue  to  do  right  after 
she  has  passed  beyond  reach  of  the  authority  she 
fears  and  is  again  subjected  to  the  temptations  under 
which  she  first  fell  ?  " 

After  every  visit  of  the  many  which  I  have  made 
to  this  reformatory  I  have  been  more  and  more  im- 
pressed by  the  realization  of  the  Saviour's  hopefulness 
for  the  outcast  and  the  wretched.  My  heart  has 
never  been  more  deeply  moved  than  when  preaching 

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374  LIGHTS  AND  SHADOWS  chaf. 

to  those  poor  souls  who  had  missed  the  road,  but  who 
were  finding  it  through  the  Christ  love  of  this  noble 
woman. 

Mrs.  Johnson's  call  to  a  higher  service  was  a 
glorious  ending  to  her  great  life,  coming  as  it  did 
shortly  after  she  had  delivered  her  impressive  address 
before  the  International  Prison  Congress  in  London 
where  she  was  the  guest  of  the  Rt.  Rev.  Dr.  Talbot, 
Bishop  of  Rochester.  In  a  letter  from  the  bishop,  he 
says:  — 

^'  I  knew  how  much  you  would  feel  Mrs.  Johnson's 
death  from  the  way  in  which  you  talked  to  us  about 
her.  I  felt  it  a  great  privilege  to  have  seen  her  face 
to  face,  and  I  heard  her  last  talk  on  earth  (except 
what  few  words  she  may  have  said  to  Mrs.  Barrows 
when  she  went  upstairs).  The  burthen  of  it  was  the 
inspiration  of  her  life :  faith  in  the  accessible  point  in 
every  one.  ^  Didn't  /  believe  that  it  was  there  in 
each?'  I  hesitated  and  said  that  it  was  perhaps 
more  truly  a  matter  of  hope  than  of  faith.  ^  Then 
you  coiddn't  do  the  work,'  she  said." 

It  is  a  cause  for  thankfulness  that  in  many  of  our 
states  the  necessity  is  recognized  for  providing  situa- 
tions for  discharged  prisoners  where  they  may  be  free 
from  the  temptations  of  the  criminal  classes  and  may 
begin  a  new  life.  In  the  past  we  have  too  often  felt 
like  saying  to  these  unfortunate  ones,  "  It  is  too  late, 
the  way  heavenward  for  you  is  hedged  up !  " 

Years  ago  I  was  holding  service  on  the  frontier 
when  suddenly  I  saw  in  the  congregation  a  man  who 
as  a  boy  lived  in  my  native  town  and  was  sentenced 
from  there  to  the  state  prison.     It  was  evident  from 

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XXX.  OF  A  LONG  EPISCOPATE  876 

the  look  of  dread  in  his  blanched  face  that  he  feared 
my  recognition.  After  service,  without  waiting  to 
disrobe,  I  walked  down  the  aisle  and  took  him  by  the 
hand.  I  did  not  call  him  by  name,  thinking  that  he 
might  have  changed  it,  but  turning  to  the  curious 
by-standers  said,  "  We  knew  each  other  when  we  were 
boys,  and  it  is  a  pleasant  thought  that  we  meet  here 
tonday  to  tell  and  hear  the  story  of  Christ's  love.'* 
The  dread  vanished  from  the  man's  eyes,  and  when 
we  were  left  alone  he  said  with  choking  voice,  "I 
can  never  forget  your  kindness  to-day.  I  am  trying 
to  lead  a  Christian  life,  and  no  one  here  knows  that 
I  have  been  in  prison." 

One  of  the  hopeful  signs  of  the  times  has  been  that 
of  the  Lambeth  Conferences,  which  have  drawn  into 
closer  union  all  branches  of  the  Anglican  Church 
and  which  under  God  may  hasten  the  reunion  of 
Christendom. 

The  first  Lambeth  Conference  was  convened  under 
the  presidency  of  the  Most  Rev.  Dr.  Longley,  Arch- 
bishop of  Canterbury,  in  September,  1867.  The  un- 
settled condition  of  our  Indian  affairs  and  the  pressing 
claims  of  our  schools  prevented  my  attendance,  but 
in  reply  to  the  archbishop's  letter  inviting  me  to  be 
present  and  asking  for  any  suggestions  which  might 
occur  to  me  I  wrote :  — 

The  eyes  of  the  world  are  upon  us.  This  meeting 
will  be  watched  with  hope  and  followed  by  the 
prayers  of  many,  and  by  the  fears  and  hatred  of 
others.  If,  which  may  God  grant,  the  Ever  Blessed 
Spirit  should  guide  your  deliberations,  none  can  tell 
what  under  God  you  may  do  to  strengthen  the  weak. 

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876  LIGHTS   AND  SHADOWS  chap. 

to  confirm  the  doubting,  to  rebuke  heresy,  and  to 
bring  unity  to  all  who  love  the  Lord  Jesus  Christ. 
There  are  questions  which  loom  on  the  horizon  of 
the  future  which  we  cannot  ignore.  A  Church 
which  stands  dumb  when  the  world  asks  for  guid- 
ance will  forfeit  the  love  of  others  and  lose  her  hold 
on  her  own  children.  It  will  be  an  unspeakable 
comfort  if  the  lonely  and  isolated  missionaries  of  the 
cross  shall  hear  your  voice  ring  out  in  unmistakable 
language  in  defence  of  primitive  truth  and  apostolic 
order.  The  first  grave  question  is  to  secure  a  closer 
imion  between  all  branches  of  the  Anglican  Church. 
We  should  no  longer  exhibit  the  painful  spectacle  of 
the  same  Church  holding  rival  jurisdictions  in  heathen 
countries.  In  matters  of  discipline  we  are  sadly 
deficient.  These  questions  touch  the  sanctity  of  wed- 
lock, the  purity  of  homes,  and  the  morality  of  national 
life.  In  the  great  misery  which  has  come  to  us  by 
the  fall  of  the  Bishop  of  Natal  we  owe  it  to  ourselves, 
to  the  flocks  of  which  we  are  overseers,  that  as  a 
Church  we  shall  place  our  loyalty  to  the  revealed 
word  of  God  beyond  the  possibility  of  a  question. 

Of  questions  of  ritual,  I  said,  We  owe  it  to  an 
office  received  from  the  Lord  Jesus  Christ  that  all 
changes  in  the  Church's  worship  shall  be  by  authority, 
and  that  we  do  not  symbolize  doctrines  which  the 
Church  does  not  teach. 

Of  the  questions  moving  people's  hearts,  I  said, 
The  great  deep  of  Society  seems  broken  up  by  the 
efforts  of  the  masses  who  seek  enfranchisement  and 
freedom.  The  world  to-day  cares  little  for  questions 
of  authority.     Our  succession  may  be  unmistakable, 

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XXX.  OF  A  LONG  EPISCOPATE  377 

our  canons  may  be  perfect,  our  creed  may  be  primi- 
tive, but  we  cannot  vindicate  our  apostolicity  except 
by  apostolic  work.  If  the  signs  of  the  Church  are 
^Hhe  lame  walk,  the  deaf  hear,  and  to  the  poor  the 
gospel  is  preached,"  the  world  will  believe.  Passing 
events  show  that  the  Spirit  of  God  is  moving  the 
hearts  of  Christian  folk  and  kindling  desires  for 
reunion.  We  may  hasten  it  by  brotherly  love.  The 
terms  of  that  union,  the  time  when,  or  how  it  shall 
be  effected,  we  can  leave  with  God. 

I  received  from  the  Rt.  Rev.  Dr.  Whittingham  the 
following  letter,  in  which,  placing  a  far  higher  es- 
timation of  me  than  I  deserved,  he  urged  my  atten- 
dance. 

Baltimobb,  Augast  18th,  1867. 

My  dear  Friend  and  Brother:  I  wish  I  had  been  able  not 
merely  to  shake  your  decision^  but  to  make  it  such  as  the  case 
seems  to  me  to  require. 

My  thoughts  have  turned  again  and  again  to  the  subject 
during  the  interval  since  I  wrote^  and  I  am  now,  as  the  result, 
still  more  firm  in  the  opinion  that  there  are  not  three  in  the 
number  of  American  bishops  whom  it  is  more  important  to 
have  at  the  approaching  meeting  than  you.  I  say  this,  not  in 
the  least  as  your  friend,  but  as  the  judgment  of  a  calm  on- 
looker, taking  into  account  all  the  ends  of  the  meeting,  and 
the  expectations  that  may  be  reasonably  entertained  concern- 
ing the  shares  of  the  several  persons  concerned  in  it,  in  con- 
tributing to  the  advancement  of  those  ends.  I  think  this 
deliberate  expression  of  my  opinion  ought  to  relieve  you  from 
all  uncertainty  about  seeming  forward  and  presumptuous.  I 
take  it  on  me,  as  a  good  deal  your  senior  in  our  common  cares 
and  burdens,  to  express  the  opinion  for  that  very  end,  and  in 
full  conviction  that  I  am  thereby  doing  my  duty  to  the 
Church. 

I  wish  that  the  difficulty  arising  from  your  obligations  in 

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378  LIGHTS  AND  SHADOWS  chap.  xxx. 

regard  to  your  schools  were  as  easily  to  be  disposed  of.  It  is 
important,  and  of  a  kind  which  does  not  allow  of  settlement 
by  the  judgment  of  one  ignorant  of  all  the  circumstances.  You 
alone  can  settle  it ;  only,  do  not  let  diocesan  interests  loom  too 
largely  in  the  foreground,  in  comparison  with  those  of  a  higher 
and  wider  range. 

The  representation  oi  parties  in  the  Council  does  not  trouble 
me  a  moment,  nor  is  it  in  the  least  on  that  account  that  I  am 
anxious  for  your  attendance.  Our  Master  is  able  to  take  care 
of  His  own  interests  and  will  do  so.  Let  who  will  attend,  cer- 
tain themes  have  to  come  up :  the  duty  on  our  part  is  to  take 
care  that  the  men  whom  His  Providence  our  Lord  has  called 
to  deal  with  those  themes  in  their  ordinary  ministry,  be  at 
their  posts  on  this  extraordinary  occasion  to  give  the  Church 
the  benefit  of  their  acquired  experience. 

My  not  going  is  only  an  additional  reason  why  you  should 
not  be  absent  too.  Whether  I  should  be  able  to  serve  if  there, 
is  a  matter  of  so  much  doubt  as  to  make  my  going  of  little 
consequence. 

Ever  lovingly  yours, 

W,  B.  Whittingham. 
Rt.  Rev.  H.  B.  Whipple. 


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CHAPTER  XXXI 

In  1879  I  was  compelled  to  spend  part  of  the  win- 
ter in  the  South.  I  found  in  St.  Augustine  a  few  of 
my  old  parishioners,  and  during  the  winter  I  held  an 
ordination  and  several  confirmations  for  Bishop 
Young,  of  Florida.  I  also  visited  Maitland,  which 
was  for  a  time  the  home  of  my  departed  son,  and 
finding  it  a  delightful  winter  climate,  decided  to 
make  it  my  home  for  the  time  of  my  absence  from 
my  diocese.  After  the  death  of  my  beloved  daughter, 
I  built  a  memorial  church  in  Maitland,  where  the 
parish  is  made  up  of  people  from  widely  separated 
homes,  and  different  religious  antecedents,  but  all 
unite  in  the  service,  glad  that  there  is  a  fold  where 
the  shibboleths  which  separate  the  kinsmen  of  Christ 
may  be  forgotten.  To  many  children  of  the  Church 
of  England,  who  have  found  a  home  here,  this  House 
of  God  has  been  the  Gate  of  Heaven. 

It  has  been  a  great  joy  to  me  that  when  I  have 
been  obliged  to  leave  work  dearer  than  my  life,  I 
have  had  this  blessed  Church  of  the  Good  Shepherd, 
with  the  close  ties  which  bind  pastor  to  people.  The 
bishop  loves  his  flock,  prays  for  it,  works  for  it,  car- 
ries it  in  his  heart,  but,  dear  as  the  bond  is,  there  is 
in  the  rule  of  one  who  oversees  the  work  of  others, 
with  the  responsibility  of  guiding  and  advising  clergy 
and  workers,  that  which  precludes  the  personal  inti- 
mate element  which  blesses  the  pastor's  life. 

879 

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880  LIGHTS  AND  SHADOWS  chap. 

A  mile  from  Maitland  is  the  colored  village  of 
Eatonville,  where  mayor,  marshal,  post-master,  jus- 
tice of  the  peace,  minister,  and  school-teacher  are 
negroes.  No  whiskey  is  sold  in  the  place.  I  often 
hold  Sunday  afternoon  services  in  their  church, 
which  is  always  filled  with  an  attentive  congrega- 
tion. 

There  is  an  element  in  the  negro  character  which 
attaches  itself  to  the  person  of  the  Saviour,  and  under 
practical  teaching  would  be  the  basis  for  devoted 
lives.  I  remember  with  pleasure  my  labors  among 
them  forty  years  ago,  and  their  simple  faith  has 
preached  many  a  lesson  to  my  heart. 

When  the  orange  groves  were  destroyed  by  frost, 
a  colored  woman  who  had  lost  everything  said  to 
me:  — 

^^  It's  awful  bad,  but  we  mus'n't  forget  dat  de  Lord 
can't  da  wrong  to  His  chiFren." 

Another  said,  "  It's  a  wicked  world,  Massa  Bishop, 
but  de  Lord  might  have  sent  fire  and  brimstone." 

My  old  David  said  to  me,  "  Dem  what  specs  to  go 
to  heaven  settin'  on  soft  cushions  is  gwine  to  be  dis- 
appointed." 

No  nation  ever  had  a  greater  problem  than  that 
which  has  come  from  conferring  citizenship  on  four 
millions  of  slaves,  who,  thirty-six  years  ago,  became 
freemen,  clothed  with  all  the  privileges  which  belong 
to  the  children  of  this  favored  country.  To-day  they 
make  one-tenth  of  the  population  of  the  United 
States,  a  tremendous  factor  for  good  or  evil  in  mould- 
ing the  future  of  our  land.  The  responsibility  of 
negro  slavery  belonged  to  the  North  as  weU  as  the 

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XXXI.  OF  A  LONG  EPISCOPATE  381 

South,  both  Northern  and  Southern  men  being  en- 
gaged in  the  slave-trade.  Slavery  was  fastened  on 
the  colonies  by  England.  In  fact,  negroes  were 
looked  upon  as  beasts.  Objections  were  often  made 
to  the  religious  instruction  of  slaves.  Said  a  woman 
to  a  missionary  of  the  Society  for  the  Propagation  of 
the  Gospel  in  1710,  "Is  it  possible  that  you  think 
any  of  my  slaves  will  go  to  heaven  and  that  I  shall 
meet  them  there  ?  " 

In  the  original  draft  of  the  Declaration  of  Inde- 
pendence, by  Thomas  Jefferson,  it  said,  "  The  King 
has  prostituted  his  negative  by  suppressing  every 
legislative  attempt  to  prohibit,  or  restrain,  the  exe- 
crable commerce  in  human  beings."  This  was  struck 
out,  as  Mr.  Jefferson  said,  "  in  complacence  to  South 
Carolina  and  Georgia,  and  their  Northern  brethren 
who  owned  slaves."  There  were  many  men  in  the 
South  who  had  sad  forebodings  as  to  the  effect  of 
slavery  upon  the  white  population,  and  who  were 
also  convinced  that  it  was  a  wrong  to  the  slave. 
Edward  Coles,  of  Virginia,  whom  President  Monroe 
sent  on  an  embassy  to  Russia  when  only  twenty-four 
years  of  age,  removed  from  Virginia  to  Illinois  that 
he  might  free  his  slaves.  Thomas  Jefferson,  writing 
to  Mr.  Coles,  expressed  his  warm  sympathy  with  the 
generous  feeling  which  had  led  him  to  make  this 
sacrifice,  and  only  regretted  that  Virginia  had  lost 
the  services  of  one  of  her  most  honored  sons.  I 
mention  these  facts  to  show  that  slavery  belonged  to 
the  nation,  was  fostered  and  protected  by  the  nation, 
and  that  all  shared  in  its  responsibility.  As  for  the 
slave-trade^  with  all  its  evils,  we  can  say  as  Joseph 

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382  LIGHTS  AND  SHADOWS  chap. 

said  to  his  brethren,  "  Ye  meant  it  for  evil,  but  God 
overruled  it  for  good." 

I  believe  that  out  of  it  will  come  the  redemption 
of  Africa. 

The  slaves  in  the  South  knew  that  the  Civil  War 
concerned  themselves.  There  was  not  an  instance  on 
record  where  the  Union  soldier  fell  into  their  hands 
that  he  was  not  cared  for  and  protected.  Southern 
men  had  confidence  in  the  love  and  loyalty  of  their 
slaves,  and  that  confidence  was  repaid  by  the  watch- 
ful care  of  the  slaves  over  their  masters'  wives  and 
children  during  the  years  of  that  eventful  struggle. 

When  these  four  millions  of  slaves  were  made  free, 
at  the  cost  of  a  million  of  lives  and  millions  of  treas- 
ure, the  South  was  desolated,  its  people  poverty- 
stricken,  and  a  gulf  opened  between  master  and 
slave.  The  master  felt  freed  from  responsibility, 
and  the  freedmen  thought  that  liberty  meant  idle- 
ness if  not  license.  Dishonest  adventurers  became 
the  temporary  leaders  of  the  black  race,  and  political 
corruption  stalked  through  the  land.  The  first  gleam 
of  light  came  in  the  administration  of  President  Hayes, 
who  wisely  treated  the  citizens  of  the  Southern  states 
as  sharing  in  all  the  privileges  and  responsibilities  of 
a  restored  union. 

Before  the  war  masters  and  slaves  were  members 
of  one  congregation.  But  this  was  all  changed,  and 
there  sprang  up  what  was  known  in  slave  times  as 
^'  plantation  religion,"  half  Christian  and  half  fetish. 
Bishop  Wilmer  said  to  one  of  their  ministers,  "  I 
think  that  it  would  be  a  benefit  to  your  people  if  you 
would  preach  sermons  on  the  Commandments." 

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ixxi.  OF  A  LONG  EPISCOPATE  383 

"  It  might,  sah/'  was  the  answer,  "  but  Ise  afraid, 
sah,  it  would  produce  a  coldness  in  religion." 

Multitudes  of  negroes  flocked  to  the  cities  and  were 
crowded  into  tenement  houses  and  slums,  —  condi- 
tions no  more  favorable  for  the  moral  development 
of  negro  character  than  for  that  of  white  men.  Many 
sad  wrecks  mark  the  pathway  of  this  race.  Immo- 
rality and  crime  caused  darkest  forebodings  for  the 
future.  But,  for  good  or  ill,  these  people  are  and 
will  be  our  fellow-citizens.  We  must  take  care  of 
them,  or  they  will  take  care  of  us.  Christians  are 
beginning  to  realize  this,  but  only  in  the  faintest  de- 
gree. Never  has  a  more  hopeful  field  been  opened  to 
the  Church  of  God.  These  people  speak  our  lan- 
guage ;  they  are  by  nature  trustful,  affectionate,  and 
as  a  race  religious.  They  have  made  marvellous 
strides  within  a  few  years.  They  are  becoming  more 
provident  and  self-respecting,  and  many  of  them  have 
acquired  property  and  comfortable  homes.  I  need 
not  speak  of  the  work  at  Hampton,  of  my  dear 
friend  General  Armstrong,  the  son  of  a  missionary 
in  the  Hawaiian  Islands, — a  man  whose  heart  was 
so  full  of  pity  for  the  colored  people  that  he  ventured 
upon  what  the  world  called  an  experiment,  but  which 
God  made  a  great  success.  One  honored  leader  of  the 
race,  Booker  T.  Washington,  wrote  one  of  the  best 
essays  upon  Industrial  Education  that  I  have  ever 
read.  He  is  teaching  hundreds  of  his  people  the 
way  to  vindicate  their  manhood  and  their  right  to 
citizenship. 

The  Southern  people  realize  the  importance  of  this 
problem.     They  have  expended  one  hundred  millions 

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384  LIGHTS  AND  SHADOWS  chap 

of  dollars  since  1870  for  the  education  of  the  black 
race.  There  are  one  million,  four  hundred  and  sixty 
thousand  black  children  in  free  schools  in  the  sixteen 
Southern  states.  But  these  f  reedmen  need  more  than 
education;  and  no  race  requires  watchful  care  and 
Christian  training  more  than  they.  Their  energies 
lie  dormant,  and  all  that  is  spiritual  in  their  natures 
must  be  developed.  They  have  been  strangely  inter- 
twined with  the  fortunes  of  the  Church  of  God.  Who 
can  forget  that  it  was  a  man  from  Africa  who  carried 
the  Saviour's  cross  up  the  hill  of  Calvary  ?  And  that 
one  of  the  first  to  be  baptized  into  the  Church  was  an 
Ethiopian  eunuch  ?  The  old  prophecy  is  being  ful- 
filled before  our  eyes,  "  Ethiopia  shall  stretch  out 
her  hands  to  God." 

The  history  of  the  Seminole  Indians  in  Florida  has 
been  the  old  story  of  the  greed  of  the  Anglo-Saxon 
race.  At  the  time  of  my  first  visit  to  Florida,  in 
1843,  my  friend  General  Worth,  to  whom  I  believe 
the  close  of  the  Seven  Years'  Florida  War  was  due, 
was  living  in  St.  Augustine.  After  the  removal  of 
the  Indians  to  the  Indian  Territory,  General  Worth 
estimated  that  there  were  about  three  hundred  Indians 
left  in  Florida.  They  have  lived  in  the  Everglades, 
and  have  avoided  as  far  as  possible  intercourse  with  the 
whites,  but  at  all  times  have  maintained  their  friend- 
ship. They  now  number  about  five  hundred  souls. 
The  Seminoles  migrated  from  the  Creek  tribe  in 
Georgia  as  early  as  1750.  William  Bertram,  the 
celebrated  bQtanist,  who  visited  them  in  1773,  said : 
^^They  are  surrounded  with  abundance.  I  do  not 
hesitate  to  say  that  no  part  of  the  world  contains  so 

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XXXI.  OF  A  LONG  EPISCOPATE  386 

much  game  and  so  many  animals  suitable  for  the 
support  of  man.  The  Seminole  presents  a  picture  of 
perfect  happiness ;  joy,  content,  and  generous  friend- 
ship are  imprinted  upon  his  countenance." 

In  1822  Florida  was  ceded  to  the  United  States 
by  Spain.  The  number  of  Indians  was  then  about 
four  thousand,  with  perhaps  one  thousand  negroes, 
some  of  whom  were  slaves,  and  others  had  inter- 
married with  the  Indians.  The  first  agent,  Colonel 
Gad  Humphreys,  was  said  to  have  maintained  during 
the  eight  years  of  his  service  a  sincere  and  earnest 
championship  for  the  rights  of  the  Indians.  But  the 
Indians  owned  land  coveted  by  their  white  neighbors. 

Claims  were  made  against  the  Seminoles  for  the 
value  of  runaway  slaves.  Governor  Duval,  Superin- 
tendent of  Indian  Affairs,  wrote  to  Agent  Humphreys : 
"  If  you  believe  the  Indian  has  an  equitable  claim  to 
the  slave,  you  are  directed  not  to  surrender  the  slave 
except  by  the  order  of  the  Hon.  Judge  Smith  of  the 
United  States  Court,  and  you  will  defend  the  right 
of  the  Indian  if  you  believe  that  he  has  right  on  his 
side." 

The  Indian  Bureau  at  Washington  directed  the 
agent  to  capture  and  deliver  two  slaves,  the  property 
of  a  Mrs.  Cook.  The  case  was  carried  before  the 
United  States  Judge  Smith,  the  father  of  General 
Kirby  Smith,  who  decided  against  the  white  claim- 
ant ;  and  Judge  Smith  wrote  to  the  agent  that  in  no 
case  should  a  negro  be  delivered  up  until  proofs  had 
been  made  and  title  established  by  judicial  authority. 
Colonel  Brooke  of  the  United  States  Army  advised  the 
agent  not  to  deliver  negroes  to  any  white  man  until 

2o 

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386  LIGHTS  AND  SHADOWS  chap. 

their  claims  were  clear  and  satisfactory.  Many  of 
these  negroes  had  intermarried  with  the  Seminoles, 
and  as  slavery  recognized  the  descent  from  the 
mother,  these  claims  struck  at  the  foimdation  of  all 
that  is  dear  in  Indian  family  life.  It  was  the  capture 
of  his  wife  that  made  Osceola  the  bitter  enemy  of  the 
white  man. 

The  territorial  legislature  passed  a  law  that  any 
Indian  found  outside  the  limits  of  his  reservation 
should  be  whipped  thirty-nine  lashes  on  the  bare 
back.  Collisions  and  difficulties  grew  out  of  the 
disputed  ownership  of  cattle,  all  losses  were  charged 
to  the  Indians,  and  demands  made  for  indemnity. 

Colonel Sprague's  "History  of  the  Florida  War,"  and 
G.  R.  Fairbanks'  "  History  of  Florida"  (both  authors  of 
unquestioned  trustworthiness  as  to  facts  of  history) 
prove  conclusively  that  it  was  the  old  and  oft-repeated 
story  of  the  white  man's  avarice  which  precipitated 
the  Seven  Years'  War  which  cost  the  Grovernment 
forty  millions  of  dollars,  the  lives  of  two  hundred 
and  fifteen  officers  (many  of  whom  were  my  personal 
friends),  twelve  hundred  and  fifty  soldiers,  besides 
scores  of  lives  of  border  settlers,  and  upon  both  sides 
a  terrible  harvest  of  carnage  and  death.  Co-arcoo-che 
told  the  truth  in  the  last  council  with  Greneral  Worth 
when  he  said :  — 

I  was  once  a  boy ;  I  saw  the  white  man  afar  off ;  I  hunted 
in  these  woods,  first  with  bow  and  arrow  and  then  with  a  rifle. 
I  was  told  that  the  white  man  was  my  enemy.  I  could  not 
shoot  him  as  I  would  ^  wolf  or  a  bear — yet  like  these  he  came 
upon  me ;  horses,  cattle,  and  fields  he  took  from  me*.  He  said 
he  was  my  friend ;  he  abused  our  women  and  children  and  told 

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XXXI.  OF  A  LONG  EPISCOPATE  887 

as  to  go  from  the  land.  Still  he  gave  me  his  hand  in  friend- 
ship }  I  took  it.  While  taking  it  he  had  a  snake  in  the  other ; 
his  tongue  was  forked ;  he  lied  and  stung  us.  I  asked  but  a 
small  piece  of  these  lands,  —  enough  to  plant  and  live  upon, 
far  south,  a  spot  where  I  could  place  the  ashes  of  my  kindred, 
where  I  could  lay  my  wife  and  child.  This  was  not  granted 
me.  I  was  put  in  prison ;  I  escaped.  I  have  been  taken  again ; 
you  have  brought  me  back ;  I  feel  the  iron  in  my  heart.  I  have 
listened  to  your  talk.  You  have  taken  us  by  the  hand  in 
friendship ;  the  Great  Spirit  thanks  you;  the  heart  of  the  poor 
Indian  thanks  you.  We  know  but  little ;  we  have  no  books 
which  tell  all  things.  We  have  the  Great  Spirit,  the  moon, 
and  the  stars;  —  these  told  me  last  night  you  would  be  our 
friend.  I  give  you  my  word ;  it  is  the  word  of  a  warrior,  a 
chief,  a  brave ;  it  is  the  word  of  Co-a-coo-che  I  I  have  fought 
like  a  man,  so  have  my  warriors ;  the  whites  are  too  strong 
for  us.    I  want  my  band  around  me  to  go  to  Arkansas." 

When  the  rest  of  the  Indians  came  and  surrendered 
to  General  Worth  the  chief  said :  — 

Warriors,  Co-a-coo^he  speaks  to  you.  The  Great  Spirit 
speaks  in  our  Council;  the  rifle  is  hid;  the  white  and  red 
men  are  friends ;  I  have  given  my  word  for  you ;  let  my  word 
be  true. 

During  this  war  General  Jessup,  General  Taylor, 
General  Gaines,  General  Clinch,  General  Call,  General 
Armistead,  and  General  Scott  had,  at  different  times, 
command  of  our  troops,  and  all  signally  failed. 
General  Worth  was  one  of  the  noblest  men  in  the 
annals  of  our  army.  He  was  a  brave,  fearless  soldier, 
honest  in  purpose,  just  in  counsel,  and  loyal  to  truth. 

My  friend  W.  C.  Brackenridge  spent  weeks  in  the 
Everglades,  with  old  Tallehasse  as  guide,  and  he  paid 
the  highest  tribute  to  the  chiefs  uniform  kindness. 
These  Indians  receive  no  annuities  from  the  Govem- 

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888  LIGHTS  AND  SHADOWS  chap. 

ment,  and  have  no  title  which  the  Government 
recognizes  to  any  land  in  Florida.  The  legislature 
of  Florida  donated  to  them  five  thousand  acres  of 
land,  but  I  am  not  aware  that  this  has  been  located. 
They  cultivate  gardens  on  the  patches  of  dry  land  in 
the  Everglades  and  gain  most  of  their  living  by  hunt- 
mg  and  fishing. 

The  special  agent  of  the  Government,  Dr.  J.  E. 
Brecht,  and  his  wife  have  been  devoted  friends  of 
these  Seminoles.  As  the  Seminoles  have  no  title  to 
their  land,  unscrupulous  squatters  have  often  entered 
upon  it  and  the  Indian,  fearing  conflict  with  the 
whites  has  given  up  his  home  and  growing  crops  to 
seek  a  more  remote  place  in  the  Everglades.  Against 
this  iniquity  Dr.  Brecht  has  not  only  protested,  but 
has  sought  to  protect  the  Indians  through  the  United 
States  Government.  For  this  his  life  has  been  more 
than  once  threatened,  but  with  the  courage  of  a  true 
hero  he  has  not  faltered  in  his  duty.  The  Govern- 
ment salary  of  only  a  few  hundred  dollars  a  year  has 
not  provided  a  support,  and  for  his  labor  of  love  he 
is  entitled  to  the  gratitude  of  all  who  love  justice. 

An  effort  is  being  made  by  the  friends  of  the 
Indians  to  secure  for  the  Seminoles  by  patent  a  title 
to  their  lands.  The  Hon.  A.  J.  Duncan  has  made  a 
full  report  of  the  history  of  the  Indians'  titles  to  these 
lands,  which  is  contained  in  the  Annual  Report  of 
the  Secretary  of  the  Interior. 

After  Bishop  Gray's  consecration  in  1892,  he 
visited  these  Indians,  and  a  mission  has  since  been 
started.  A  few  Indians  come  occasionally  to  the 
services,  and  recently   the  head  chief  invited   the 

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xm.  OF  A  LONG  EPISCOPATE  889 

missionary  to  accompany  him  on  a  trip  to  different 
parts  of  the  Everglades. 

I  recall  that  winter  in  Florida  with  peculiar  pleas- 
ure, for  it  was  full  of  blessed  incidents,  simple  in 
themselves,  but  bearing  out  the  wise  man's  saying, 
"A  word  fitly  spoken  is  like  apples  of  gold  in 
pictures  of  silver."  As  I  look  back  over  the  path  of 
years,  I  see  that  some  of  the  most  wonderful  results 
have  come  from  a  word  spoken  from  a  heart  of  love. 

As  I  was  entering  the  hotel  at  Palatka,  on  my 
way  to  Maitland,  the  wife  of  the  physician  met  me 
with  the  words,  "0  Bishop,  I  am  so  glad  you  are 
here!  The  doctor  has  a  patient  in  whom  we  are 
deeply  interested.  He  has  a  most  brilliant  mind,  but 
his  lack  of  faith  is  heart-breaking,  and  he  cannot  live 
through  the  winter.  He  has  refused  to  see  a  clergy- 
man, but  can  you  not  do  something  for  him  ?" 

I  said  that  I  would  do  wliat  I  could.  I  knocked 
at  the  door  of  the  young  man's  room  and  was  met 
by  the  father,  to  whom  I  introduced  myself,  saying, 
"  I  have  heard  that  your  son  is  ill,  and  knowing  so 
well  the  weariness  of  a  sick-room,  I  hoped  I  might 
bring  a  little  cheer  to  this  one."  The  young  man 
heard  my  voice  and  asked  me  to  come  in.  I  made 
a  brief  visit,  speaking  of  secular  subjects  that  I 
knew  would  interest  the  young  man,  and  as  I  rose 
to  go,  I  said,  "  I  never  like  to  leave  a  sick-room  with- 
out asking  God's  blessing  on  the  sufferer."  When  I 
rose  from  my  knees  the  young  man's  eyes  were 
blinded  with  tears,  and  he  said,  as  he  grasped  my 
hand,  "  Bishop,  do  come  and  see  me  again."  I  went 
to  him  several  times,  and  in  the  most  natural  way 

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890  LIGHTS  AND  SHADOWS  chap. 

the  subject  of  the  Saviour's  love  was  taken  up,  and 
at  the  end  of  the  week  he  asked  me  to  baptize  him. 
The  same  evening  Mr,  Robert  Lenox  Kennedy  invited 
me  to  make  a  trip  up  the  Ocklawaha  River  on  a 
steamer  which  he  had  chartered.  When  I  returned 
a  week  later,  I  met  the  remains  of  the  young  man 
as  they  were  carried  to  the  steamer. 

A  few  years  ago  I  received  a  letter  from  a  clergy- 
man in  North  Carolina,  saying :  — 

I  suppose  that  bishops^  like  other  people,  do  not  always  see 
the  fruit  of  seed  dropped  by  the  wayside.  I  have  in  my  parish 
one  of  the  best  laymen  that  I  have  ever  known.  The  other 
day  I  asked  him  where  he  had  received  his  training  and  he 
replied :  "  It  is  a  simple  story.  I  was  an  officer  of  the  United 
States  army.  Upon  one  occasion  I  was  going  from  Fort 
Ripley  to  St.  Paul  and  just  at  evening  a  stranger  got  into  the 
coach  at  Anoka.  We  were  the  only  passengers.  Suddenly, 
the  driver  ran  over  a  stone  with  such  force  that  we  were 
thrown  against  the  top  of  the  coach,  at  which  I  was  so  angry 
that  I  cursed  him.  !No  remark  was  made  by  my  fellow- 
passenger  for  some  time,  but  suddenly  he  turned  to  me  and 
said  earnestly, '  My  dear  friend,  if  you  knew  how  much  your 
Father  in  Heaven  loves  you,  you  could  not  use  His  name  in 
curses.'  I  made  no  answer  and  nothing  more  was  said.  We 
reached  St.  Paul,  where  I  put  up  at  the  American  Hotel. 
Several  times  that  night  I  asked  myself, — Have  I  a  Father  in 
Heaven?  In  spite  of  myself  the  question  kept  coming  to  me. 
The  next  morning  was  Sunday,  and  I  asked  the  landlord  the 
way  to  the  nearest  church  and  was  told  that  there  was  a  small 
Episcopal  Church  hard  by  on  Cedar  Street.  I  went  there  and 
found  my  fellow-traveller  in  the  chancel.  It  was  the  Bishop 
of  Minnesota.  He  preached  upon  the  love  of  Christ,  and  be- 
fore the  sermon  was  ended  I  settled  the  question  that,  God 
being  my  helper,  I  would  live  as  a  Christian  man.  After  the 
war  ended  I  settled  in  North  Carolina.  I  called  upon  the 
bishop  of  the  diocese  and  told  him  that  it  was  a  bishop  who 

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XXXI.  OF  A  LONG  EPISCOPATE  391 

had  led  me  to  the  Sayiour/and  that  I  wanted  him  to  instruct 
me  that  I  might  become  a  communicant  of  the  Church! " 

In  the  early  days  of  my  episcopate  I  often  travelled 
by  stage-coach,  and  my  favorite  seat  was  beside  the 
driver.  On  one  of  these  journeys,  from  St.  Cloud  to 
Crow  Wing,  the  driver  struck  one  of  the  wheel 
horses  who  was  shirking  his  duty,  accompanying  the 
blow  with  a  fearful  curse.  There  were  three  passen- 
gers on  top  of  the  coach  and  waiting  until  they  were 
absorbed  in  conversation,  I  leaned  toward  the  driver 
and  said :  — 

'^  Andrew,  does  Bob  understand  English  ?  " 

"  What  do  you  mean,  Bishop  ?  "  was  the  response. 
"  Are  you  chaffing  me  ?  " 

"  No,"  I  answered ;  "  I  really  want  to  know  why 
the  whip  was  not  sufficient  for  Bob,  or  was  it 
necessary  to  damn  him  ?  " 

The  man  laughed  and  answered,  "  I  don't  say  it's 
right,  but  we  stage-drivers  all  swear." 

"  Do  you  know  what  it  is  to  be  a  stage-driver  ?  "  I 
asked. 

**  I  ought  to  know,"  was  the  reply.  "  I've  done  it 
all  my  life ;  it's  driving  four  horses." 

"  Do  you  think  that  is  all  ?  "  I  asked. 

^*  Well,  it's  all  I  have  ever  found  in  it,"  was  the 
answer. 

I  said :  "  Andrew,  there  is  a  Civil  War  going  on 
and  men  are  fighting  on  the  Potomac.  There  are 
five  hundred  troops  at  Fort  Ripley,  and  there  is  no 
telegraph.  There  may  be  an  order  in  this  mail-bag 
for  these  troops  to  go  to  the  front.  If  they  get  there 
before  the  next  battle,  we  may  win  it ;  if  not,  we 

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392  LIGHTS  AND  SHADOWS  CHikP. 

may  lose  it.  When  you  go  down  to-morrow  there 
may  be  a  draft  in  the  mail-bag  for  a  merchant  to  pay 
his  note  in  St.  Paul.  If  the  St.  Paul  man  receives 
the  draft,  he  will  pay  his  note  in  Chicago,  and  the 
Chicago  man  in  turn  can  pay  his  note  in  New  York. 
But  if  this  draft  does  not  go  through,  some  one  may 
fail  and  cause  other  failures,  and  a  panic  may  ensue. 
Andrew,  you  are  the  man  whom  God  in  His  provi- 
dence has  put  here  to  see  that  all  this  goes  straight, 
and  it  is  my  opinion  that  you  can  do  better  than  to 
use  His  name  in  cursing  your  horses." 

The  man  said  nothing  for  some  time,  and  then 
looking  earnestly  into  my  face  he  said :  — 

"Bishop,  you've  given  me  a  new  idea.  I  never 
thought  of  the  thing  in  that  way  and,  God  helping 
me,  I  will  never  use  another  oath." 

It  changed  the  current  of  the  man's  life,  and  he 
became  an  upright  and  respected  citizen. 

At  the  time  of  the  building  of  the  Northern  Pa- 
cific Railway,  when  on  my  way  to  Oak  Lake,  one 
of  the  moving  towns  made  up  of  tents,  which  the 
border  men  call  "  hell-on-wheels,"  a  man  said  to  me, 
"Bishop,  I  reckon  you  will  find  a  place  at  last  where 
you  can't  hold  service." 

On  reaching  the  town  I  hired  a  new  tent  which  had 
just  been  put  up,  and  after  a  prayer  to  Almighty  God 
I  went  out  to  find  a  congregation.  Of  the  forty- 
eight  tents,  all  but  two  were  gambling  or  dance 
places.  I  entered  them  all,  and  wherever  I  met  the 
sin-stained  men  and  women,  I  asked  them  as  courte- 
ously as  I  would  ask  a  brother-bishop  if  they  would 
come  to  my  afternoon  service. 

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XXXI.  OF  A  LONG  EPISCOPATE  393 

At  one  place  where  I  found  a  table  crowded  with 
gamblers,  I  said,  "  Gentlemen,  I  shall  be  so  grateful 
to  you  if  you  will  come  over  to  the  tent  this  after- 
noon and  help  me  out  with  a  good  congregation." 
Every  voice  answered,  as  they  took  off  their  hats, 
"  We'll  be  there.  Bishop."     And  they  were. 

When  the  time  came  the  tent  was  crowded.  My 
text  was,  "  This  man  receiveth  sinners." 

I  drew  a  picture  of  the  crowd  which  came  to 
Jesus;  the  sneer  of  the  righteous  Pharisees,  the 
answer  of  our  Lord,  the  lost  sheep,  the  Good  Shep- 
herd, and  the  story,  so  often  repeated,  of  the  prodigal 
who  had  wandered  far  and  who,  when  all  was  gone, 
looked  on  his  rags  and  remembered  that  he  had  a 
father.  I  tried  to  bring  the  lesson  home  to  the  wan- 
derers, showing  them  that  the  sorrow  which  follows 
sin  is  not  the  result  of  an  arbitrary  law,  as  jails  are 
made  for  criminals,  but  flows  out  of  infinite  holiness; 
tbat  a  violated  law  of  God  must  bring  sorrow ;  that 
it  is  not  enough  that  the  father  loved  the  prodigal 
and  forgave  him ;  it  was  not  until  he  came  back  to 
the  father  that  he  found  peace.  *^  Out  of  the  fulness 
of  the  heart  the  mouth  speaketh"  in  the  presence  of 
such  an  audience.  The  tear-dimmed  eyes  were  many, 
and  Gt>d  only  knows  whose  hearts  were  reached. 
But  the  following  day  a  young  man,  my  sole  fellow- 
passenger  in  the  coach,  said  to  me :  — 

"  Bishop,  God  sent  you  to  Oak  Lake  to  save  me. 
I  am  from  Virginia ;  my  widowed  mother  is  a  com- 
municant of  the  Church.  I  came  West  hoping  to 
find  a  good  business  opening,  but  I  fell  into  bad  com- 
pany and  have  gone  from  bad  to  worse,  until  I  was 

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304  LIGHTS  AND  SHADOWS  chap. 

on  the  point  of  committing  suicide.  You  have  saved 
me.  I  am  going  home  to  my  mother  and,  so  help 
me  God,  I  will  begin  a  new  life.'' 

Simple  incidents  like  these  have  taught  me  that 
"He  who  goeth  forth  bearing  precious  seed,  and 
weeping,  shall  come  again  with  rejoicing,  bringing 
his  sheaves  with  him." 

Much  of  the  doubt  and  unbelief  of  our  day  is  a 
revolt  from  a  caricature  of  God,  or  from  hard  lines 
of  extreme  Calvinistic  theology,  and  it  only  needs 
the  presentation, of  the  infinite  love  of  our  Saviour, 
who  has  revealed  to  us  that  God  is  Love,  to  answer 
most  of  the  doubts  that  perplex  men. 

The  tone  and  temper  of  the  times  reveal  wide- 
spread unbelief.  The  press  has  familiarized  the  people 
with  infidel  literature.  Many  religious  teachers  have 
drifted  from  their  moorings  and  have  no  anchorage. 
Science,  which  ought  to  be  the  handmaid  of  religion, 
has  teachers  who  resolve  faith  into  the  unknowable. 
It  is  well  to  look  the  evil  in  the  face,  but  there  is  no 
cause  for  alarm  or  for  falling  into  a  panic.  The  reli- 
gion of  Jesus  Christ  is  not  an  opinion ;  it  is  a  fact. 
Christianity  has  borne  eighteen  centuries  of  critical 
examination  and  has  conquered  on  every  battle-field. 
No  assault  upon  theological  opinions,  no  criticism  of 
the  Bible,  can  change  the  facts  of  humanity.  While 
men  sin,  suffer,  and  die,  no  philosophy  of  men,  no 
achievement  in  learning  can  destroy  human  aspira- 
tions. If  Christianity  were  destroyed  to-day,  to- 
morrow's sun  would  find  men  testifying  of  their 
needs.  Men  can  never  be  satisfied  with  the  teach- 
ing that   nature  is  a    self-created    and   a  self-per- 

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XXXI.  OF  A  LONG  EPISCOPATE  39* 

petuating  machine.  The  voice  within  and  without 
testifies  of  God.  The  Incarnation  is  the  revelation 
of  God's  love  toward  his  suffering  creatures.  It 
reveals  the  Creator  of  the  Universe  as  the  Everlast- 
ing Father.  It  brings  to  us  the  Eternal  Son  as  a 
Brother  and  Saviour.  It  gives  us  the  Holy  Ghost  as 
a  Guide,  the  Comforter  and  Helper  of  man.  Sinful 
and  suffering  men  not  only  ask  to  know  rights 
eousness,  but  they  ask  for  help  to  be  righteous. 
These  great  truths  will  always  be  near  the  heart  of 
humanity.  Men  can  never  love  a  God  who  has 
merely  laid  ddwn  immutable  laws  without  giving  to 
man  the  help  to  obey  these  laws.  It  is  the  revela* 
tion  of  the  Eternal  Fatherhood  of  God,  in  the  Infinite 
Love  of  Jesus  Christ  who  gave  Himself  for  us,  in  the 
vivifying  and  new-creating  power  of  the  Holy  Ghost^ 
that  burdened  hearts  find  help.  This  revelation 
comes  home  to  the  wants  of  every  man.  It  helps 
amid  burdens;  it  lightens  the  load  of  poverty;  it 
soothes  the  anguish  of  pain ;  it  leads  out  of  darkness 
and  despair.  We  may  pledge  God's  revelation  to 
that  which  it  does  not  teach  and  was  never  designed 
to  teach ;  we  may  caricature  God's  truth  and  make 
it  the  devil's  lie,  but  the  great  central  facts  of  Divine 
revelation  will  stand. 

Honest  doubt  should  not  be  denounced.  Every 
sympathy  of  a  Christian  heart  should  be  unsealed  at 
the  sincere  confession  "  I  have  lost  my  faith;  I  am 
without  a  clue  to  the  labyrinth  of  life."  No  God  to 
love,  no  Christ  to  pity,  no  Holy  One  to  save !  For 
such  a  one  there  should  be  the  prof pundest  compas- 
sion.    No  words  can  express  the  righteous  indigna- 

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806  LIGHTS  AND  SHADOWS'  chap. 

tion  which  should  be  aroused  against  the  man  who 
makes  sport  of  the  highest  aspirations  of  the  soul^  or 
who  answers  with  smile  and  sneers  the  hopes  of  men 
who  sin  and  suffer. 

Honest,  critical  Biblical  scholarship  is  not  to  be 
feared.  The  Holy  Scriptures  were  written  by  men 
who  were  guided  by  God  the  Holy  Ghost.  As  its 
custodians  were  human,  it  is  possible  that  in  the 
lapse  of  ages  errors  have  crept  into  the  text,  but 
all  the  research  of  the  greatest  scholars  has  not 
discovered  a  single  error  affecting  in  the  slightest 
degree  the  revelation  of  God  in  Christ,  which  is  the 
hope  of  the  world's  redemption.  Suspicion  should 
not  follow  earnest  investigators  in  the  domain  of 
nature.  The  name  of  our  king  is  "The  Truth.'* 
God's  truth  wiU  bear  all  facts.  Science,  since  the 
days  of  Ptolemy,  has  been  reconsidering  supposed 
established  facts.  One  generation  has  modified  or 
overthrown  the  work  of  its  predecessors.  True 
scholars  are  always  clearing  up  doubt,  removing 
error,  and  seeking  after  truth.  The  great  scientists 
like  Newton,  Brewster,  and  Agassiz  have  been  rever- 
ent believers ;  they  have  not  lingered  at  the  threshold 
of  God's  temple,  but  have  gone  in  to  worship  with 
the  heart  of  a  forgiven  child.  Every  truth  which 
man  has  gained  has  revealed  more  and  more  of  the 
power  and  wisdom  of  God.  Christianity  has  been 
the  handmaid  of  civilization,  and  has  always  won  its 
greatest  triumphs  in  the  time  of  the  greatest  intel- 
lectual activity,  and  the  enfranchisement  from  the 
bonds  of  ignorance  has  prepared  the  way  for  that 
freedom  wherewith  God  has  made  us  free. 

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XXXI.  OF  A  LONG  EHSCOPATE  W 

The  only  way  to  meet  the  infidelity  of  the  times  is 
the  way  in  which  the  apostles  met  the  heathen  wis- 
dom of  their  day,  —  with  the  truth  of  a  personal 
Christ  and  Saviour.  It  is  not  enough  to  know  the 
philosophy  of  religion.  We  must  be  able,  out  of  the 
depths  of  our  own  personal  experience,  to  show  in  its 
fulness  the  power  of  the  gospel  of  Jesus  Christ.  The 
only  way  to  make  men  believe  is  to  believe  one's  self. 
It  is  not  the  theory  of  a  religion  or  its  philosophy 
which  conquers  hearts ;  it  is  the  Christ  life,  the  Christ- 
love  which  overcomes  the  world.  Men  do  not  care 
for  the  old  watchwords  of  sectarian  strife,  nor  have 
they  an  ear  for  the  dry  detaib  of  theological  dogma, 
but  they  do  care  for  the  Chrisirlove  and  Christ-work 
for  suffering  souls.  The  world  may  doubt  an  his- 
torical Christ,  and  scoff  at  an  historical  church,  but 
the  living  Christ  who  dwells  in  the  hearts  of  his 
children,  sending  them  on  errands  of  mercy,  speak- 
ing through  them  and  healing  the  broken  of  heart, 
none  can  gainsay  nor  deny. 

A  dear  friend  who  had  passed  through  much  sorrow 
asked  one  of  the  most  celebrated  Biblical  scholars  now 
living  if  he  thought  it  wrong  for  a  Christian  to  hope 
and  pray  that  a  time  would  come  when  all  wanderers 
would  find  mercy.  The  answer  was  "The  Good 
Shepherd  sought  the  lost  sheep  until  he  found  it. 
Our  Saviour  said,  ^  If  I  be  lifted  up,  I  will  draw  all 
men  unto  Me.'  St.  Paul  said  that  a  time  was  com- 
ing when  all  should  be  in  subjection  to  him,  and  God 
would  be  all  in  all.  One  of  the  most  blessed  truths 
of  God's  revelation  is  that  ^  Jesus  Christ  is  the  same 
yesterday,  to-day,  and  forever.'     The  Saviour  said  to 

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898  LIGHTS  AND  SHADOWS  chap. 

St.  John^  *  I  am  He  that  Kveth  and  was  dead,  and  be- 
hold I  am  alive  for  evermore,  and  I  have  the  keys  of 
death  and  Hades.'  Do  you  not  think,"  said  the  wise 
scholar,  "that  we  had  better  leave  it  all  in  God's 
hands  and  do  our  work,  help  all  poor  souls  that  we 
can,  and  when  we  cannot  know,  trust  ?  " 

Men  talk  much  of  salvation  without  asking  the 
simple  question,  saved  from  what.  If  sin  brings  soi> 
row,  if  the  way  of  the  transgressor  is  hard,  salvation 
means  saving  from  sin.  If  heaven  and  hell  do  not 
exist  beyond  the  grave,  they  do  exist  here;  sin, 
shame,  sorrow,  broken  ties,  alienations  between 
brothers,  and  separation  from  God  make  hell.  Love, 
peace,  fellowship  with  brothers  and  rest  in  God  make 
heaven. 

The  Church  has  a  long  roll  of  departed  saints,  but 
she  has  never  inserted  one  name  in  the  roll  of  the 
lost.  She  leaves  all  to  God.  I  have  stood  by  many 
graves  where  I  could  not  leave  the  poor  soul  to  the 
judgment  of  the  holiest  man  on  earth,  but  I  have 
always  with  loving  faith  committed  it  to  God  our 
Father,  knowing  that  the  judge  of  all  the  world 
would  do  right. 

A  candidate  for  Holy  Orders  was  being  examined 
before  Bishop  Griswold.  One  of  the  examiners  was 
pressing  the  young  candidate  with  questions  as  to 
whether  it  were  possible  for  heathen  men  who  had 
never  heard  of  Jesus  Christ  to  be  saved.  The  saintly 
bishop  finally  asked,  "  My  young  friend,  what  do  the 
scriptures  say  on  that  subject  ?  " 

"They  do  not  say  anything.  Bishop,"  was  the 
answer. 

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XXXI.  OF  A  LONG  EPISCOPATE  809 

"  Well/*  said  the  bishop,  "  I  would  advise  you  to 
follow  their  example." 

Those  days  of  long  journeys  by  coach  gave  golden 
opportunities  for  seed-sowing.  As  the  railways  came, 
stage-coaches  were  driven  further  west,  and  now  that 
the  iron  roads  have  crossed  and  recrossed  every  por- 
tion of  our  country,  there  seems  to  be  no  place  for 
the  Tony  Wellers  of  less  than  a  century  ago.  The 
drivers  of  jerkeys  over  cross-roads  are  quite  another 
race.  I  remember  a  Jehu  of  the  English  lake  region 
who  spoke  of  Coleridge  as  ^^a  bit  queerish  sort  of 
man,  and  oddish  looking,"  and  in  speaking  of  the 
old  stage-drivers  said,  ^^I  think  they  mostly  dies; 
the  good  old  days  is  gone,  and  they  hasn't  any  more 
work,  and  they  dies." 

The  only  pletce  where  one  finds  to-day  anything 
like  the  old  coach  lines  is  in  the  Yellowstone  National 
Park,  where  the  scenery  is  beautiful  and  varied,  the 
hotels  comfortable,  and  the  transportation  by  four 
and  six-horse  coaches  perfect.  Words  fail  me  to 
describe  its  attractions,  —  now  winding  along  the 
brink  of  a  chasm  hundreds  of  feet  deep,  now  looking 
on  crystal  waterfalls  and  streams  alive  with  trout, 
next  the  beaver  dams,  distant  valleys  and  mountains 
at  every  turn;  the  weird  sights  of  boiling  springs, 
sulphurous  lakes  and  geysers  of  every  shape  and 
size,  with  "Old  Faithful"  sending  up  a  column  of 
water  one  himdred  and  fifty  feet  in  height  every 
sixty-five  minutes,  and  another  playing  in  every 
twenty-four  hours.  One  feels  like  following  the 
example  of  the  Indian  who,  when  he  sees  a  wonderful 
sight,.silently  covers  his  mouth  with  his  hand.    There 

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400  LIGHTS  AND  SHADOWS  chap.  xxxi. 

are  now  experienced  guides  at  the  hotels,  but  in  the 
early  days  if  the  unwary  traveller  turned  his  horse 
loose  to  graze  he  was  quite  likely  to  see  him  suddenly 
disappear  through  the  crust,  to  be  heard  of  no  more. 
An  Indian  famUiar  with  the  region  heard  a  mission- 
ary describing  hell  in  a  most  realistic  way,  and  he 
afterward  said  to  him,  "  What  you  said  about  that 
place  is  true ;  I  have  been  there." 

The  streams  in  the  park  are  filled  with  fish  which 
are  free  to  all.  Game  is  abundant  and  is  protected 
by  severe  penalties  of  fine  and  imprisonment.  There 
are  herds  of  buffalo,  elk,  and  deer,  and  it  is  -a  new 
experience  to  see  bears  so  tame  that  they  come  to  the 
hotels  to  receive  food,  and  to  find  eagles'  nests  with 
young  beside  the  road ;  with  no  one  to  molest,  they 
have  no  fear. 

The  ideal  place  to  me  in  the  whole  park  is  the 
Yellowstone  Lake,  seven  thousand,  five  hundred  feet 
above  the  sea,  and  so  clear  that  schools  of  fish  can 
be  seen  far  beneath  the  surface.  The  Yellowstone 
River  is  the  most  prolific  fishing  ground  that  I  havfe 
ever  known,  —  silver  trout,  salmon  trout,  rainbow 
trout,  and  mountain  trout  swarm  everywhere.  They 
average  about  one  pound  in  weight.  My  four  grand- 
children caught  in  less  than  a  day  one  hundred  and 
seventy  trout  which  weighed  one  hundred  and  sixty 
pounds. 


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CHAPTER  XXXII 

In  1888,  in  response  to  an  invitation  from  the 
Archbishop  of  Canterbury,  on  the  nomination  of  our 
presiding  Bishop  Williams,  I  preached  the  opening 
sermon  before  the  Lambeth  Conference  in  the  chapel 
at  Lambeth  Palace,  a  place  hallowed  by  memories 
of  the  great  hearts  who  have  witnessed  in-  life  and 
in  death  for  the  truth. 

There  were  present  bishops  from  Africa,  India, 
China,  the  isles  of  the  sea,  the  icy  regions  of  the 
North,  and  from  the  scorching  suns  of  tropic  land 
—  men  who  had  given  up  home  and  country  for 
Christ's  sake,  and  had  come  together  to  witness  as 
men  of  old  witnessed  to  the  faith. 

The  magnitude  of  the  occasion  never  so  impressed 
me.     As  I  «aid  in  beginning  my  address :  — 

"No  assembly  is  so  fraught  with  awful  respon- 
sibility to  God  as  a  council  of  the  bishops  of  His 
Church.  Since  the  Holy  Spirit  presided  in  the  first 
council  in  Jerusalem,  faithful  souls  have  looked  with 
deep  interest  to  the  deliberations  of  those  whom 
Christ  has  made  the  shepherds  of  His  flock  and  to 
whom  He  gave  His  promise  ^Lo,  I  am  with  you 
alway,  even  unto  the  end  of  the  world.* 

"The  responsibility  is  greater  when  division  has 
marred  the  beauty  of  the  Lamb's  Bride.  Our  words 
and  acts  will  surely  hasten  or  (which  Grod  forbid)  re*- 

2d  401 

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402  LIGHTS  AND  SHADOWS  chap. 

tard  the  reunion  of  Christendom.  Feeling  the  grave 
responsibility  which  is  imposed  on  me  to-day,  ray 
heart  cries  out  as  did  the  prophet's,  ^  I  am  a  child 
and  cannot  speak.'  Pray  for  me,  venerable  brethren, 
that  God  may  help  me  to  obey  His  word,  ^  Whatso- 
ever I  command  thee,  that  thou  shalt  speak.' " 

It  would  be  a  pleasure  to  tell  the  story  of  the  trials 
and  triumphs  of  the  individual  bishops. 

Among  the  most  marked  characters  in  the  con- 
ference were  that  wise  executive.  Archbishop  Ben- 
son, who  graced  the  chair  of  Augustine;  Bishop 
Lightfoot,  one  of  the  greatest  of  Biblical  scholars; 
the  silver-tongued  Bishop  Magee  of  Peterborough; 
the  Christian  Socialist,  Bishop  Morehouse  of  Man- 
chester ;  the  exegetical  scholar,  Bishop  Ellicott ;  the 
divinity  students'  friend.  Bishop  Harold  Browne  of 
Winchester;  Bishop  Maclagan,  who  so  gracefully 
filled  the  see  honored  by  Bishop  Selwyn,  and  my 
dear  friend  Bishop  Thorold  of  Rochester.  It  seems 
invidious  to  single  out  men  of  a  company  of  whom 
one  might  say,  "  There  were  giants  in  those  days." 

The  American  bishops  did  honor  to  their  Church 
and  country.  The  missionary  bishops  were  listened 
to  as  one  listens  to  those  who  bring  tidings  of  the 
battle. 

The  venerable  Bishop  Crowther  was  one  of  the 
moftt  interesting  characters  present.  When  a  boy 
he  was  rescued  from  a  slave-ship,  placed  in  the  mis- 
sion school  of  the  Rev.  Mr.  Weeks,  made  master  of 
an  African  school  at  Regentstown,  explored  the 
River  Niger  in  company  with  the  Rev.  J.  F.  Schon, 
was  sent  to  the  Church  Missionary  College  in  Eng- 

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xxxii.  OF  A  LONG  EPISCOPATE  408 

Jand,  and  in  1843  was  ordained  deacon  by  the  Bishop 
of  London.  He  was  missionary  at  Sierra  Leone  and 
Abrokuta.  It  was  here  that  he  met  his  mother  after 
the  years  of  separation  and' was  permitted  to  lead 
her  out  of  heathen  darkness  to  Jesus  Christ.  His 
life  is  a  marvellous  record  of  dangers ;  of  voyaging 
along  deadly  rivers ;  of  weary  footsore  marches  over 
deserts;  of  hunger,  illness,  imprisonment.  In  1864 
he  was  consecrated  bishop.  At  the  time  of  the 
Lambeth  Conference  he  was  four  score  years  of  age. 
The  peace  of  God  was  seen  in  his  face.  His  broken 
speech  always  rang  true.  In  the  discussion  of  the 
question  of  polygamy  he  said :  "  A  heathen  chief 
said  to  me :  *  Mr.  Bishop,  I  know  Bible  true.  I  be- 
come Christian.  I  have  three  wives.'  I  said :  *  Mr. 
Chief,  the  Bible  is  God's  book.  The  Bible  is  true. 
When  God  made  Adam,  how  many  wives  made  God 
for  Adam  ?  One  wife,  Mr.  Chief,  only  one,  —  that 
is  God's  way.  When  men  became  wicked,  and  Noah 
built  the  ark,  how  many  wives  did  Noah  take  into 
ark  ?  Only  one  wife  for  Noah,  one  wife  for  Ham,  one 
wife  for  Shem,  one  wife  for  Japhet.  Mr.  Chief,  that 
ark  represents  the  Church;  the  Church,  the  ark  of 
Jesus  Christ.  How  many  wives  Jesus  Christ  tell 
men  to  have  ?  One  wife.  Apostle  Paul  said,  mar- 
riage represents  the  union  of  Christ  and  his 
Church.'" 

Tears  were  on  the  aged  bishop's  cheeks  as  he  stood 
in  Westminster  Abbey  and  read  on  Livingstone's 
tomb  the  name  of  the  man  who  gave  his  life  for 
Africa.  Bishop  Crowther  received  the  degree  of 
Doctor  of  Divinity  from  Durham  University  with  the 

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404  LIGHTS  AND  SHADOWS  cbap 

Metropolitan  of  Guinea,  Bishop  Coxe,  Bishop  Potter, 
and  myself. 

The  Cathedral  Chapter  and  the  heads  of  the  Uni- 
versity of  Durham  gave  the  bishops  a  dixmer  in  the 
hall  of  the  University.  There  is  no  place  in  England 
around  which  are  clustered  memories  more  sacred 
than  Durham  Cathedral.  There  were  sixty  bishops 
in  the  chancel  at  the  special  service,  and  the  music 
by  two  thousand  surpliced  choristers  suggested  the 
song  which  St.  John  heard,  as  the  voice  of  many 
waters.  The  sermon  was  preached  by  our  beloved 
Bishop  Coxe.  This  grand  service  preceded  the  set- 
ting apart  of  lay  readers  and  lay  preachers  who  were 
to  go  into  the  colliery  districts. 

The  most  memorable  service  was  at  Canterbury, 
where  Augustine  preached  the  gospel  to  Ethelbert, 
the  Saxon  king,  and  where  may  be  seen  the  graves 
of  Bishop  Stephen  Langton,  who,  at  the  head  of  the 
pobles,  wrung  from  King  John  the  Magna  Charta 
which  has  made  the  English  race  the  representative 
of  constitutional  government ;  of  Anselm,  the  great 
scholar  and  doctor ;  of  Thomas  a  Becket,  statesman, 
bishop,  and  martyr ;  and  a  host  of  prelates,  nobles, 
and  kings  whose  names  are  intertwined  with  English 
history. 

The  words  of  Archbishop  Benson,  as  he  welcomed 
the  bishops,  breathed  the  same  charity  as  did  the 
instructions  given  to  Augustine  by  Pope  Gregory. 
That  first  service  held  thirteen  hundred  years  ago 
was  in  strange  contrast  with  this  one  where  there 
were  bishops  from  lands  then  unknown,  speaking 
one  language,  using  one  service,  and  holding  one 

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xxxtt.  OF  A  LOHfG  EPISCOPATE  405 

faith.  One  hundred  and  ten  years  ago  the  Angeli- 
can  Chiurch  did  not  have  a  bishop  outside  of  Eng- 
land. There  are  now  one  hundred  and  eighty-five 
beyond  its  shores. 

I  was  invited  by  the  archbishop  to  preach  the 
sermon  at  the  consecration  of  the  Croyden  Church, 
where  I  saw  what  had  not  been  the  custom  in  the 
American  Church,  —  the  separate  prayers  of  conse- 
cration used  beside  the  pulpit,  lectern,  font,  and  altar, 
and  which  adds  impressiveness  to  the  solemn  service. 

I  preached  before  the  University  of  Cambridge; 
and  Dr.  Westcott,  now  Bishop  of  Durham,  invited 
me  to  deliver  an  address  on  Indian  missions.  The 
Rev.  Dr.  Wigram,  Secretary  of  the  Church  Mission- 
ary Society,  was  to  speak  in  Cambridge  the  same 
night,  but  he  kindly  gave  up  his  appointment,  telling 
his  audience  that  he  could  come  again  and  that  they 
must  not  miss  the  story  of  the  North  American  In- 
dians. We  were,  therefore,  obliged  to  go  from  one 
hall  to  a  larger  to  accommodate  a  second  congregation. 

The  university  paid  me  the  honor  of  conferring 
upon  me  the  degree  of  Doctor  of  Laws,  upon  which 
occasion  the  university  theatre  was  packed  with  im- 
dergraduates  and  friends.  The  Rev.  Dr.  Taylor, 
celebrated  for  his  scholarship  in  the  Semitic  tongues, 
was  then  vice-chancellor.  The  description  of  the 
candidates  in  their  scarlet  robes  delighted  my  wild 
Ojibways,  who  said,  *' Kichimekadewiconaye  heap 
chief." 

The  public  orator  delivered  the  laudatory  speech,  and 
as  each  candidate  came  forward  the  Hoipolloi  of  the 
university  met  him  with  cheers.     In  my  own  case 

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406  LIGHTS  AND  SHADOWS  chap. 

there  was  no  chaffing,  which  sometimes  sounds  like 
bedlam  let  loose,  for  I  had  the  advantage  of  having 
delivered  an  Indian  address,  and  as  the  boys  say,, 
"they  cheered  me  like  mad." 

It  was  my  privilege  in  1889  to  preach  the  triennial 
sermon  in  St.  Gteorge's  Church,  New  York,  on  the 
Centenary  of  the  organization  of  the  American 
branch  of  the  Church. 

In  the  autumn  of  1890  I  met  a  dear  friend  in  New 
York  who  asked  me  where  I  expected  to  spend  the 
winter;  and  upon  my  answer  that,  God  willing,  I 
should  spend  it  in  Maitland,  he  replied :  "  No,  you  are 
not  well  enough  to  go  on  with  your  work  this  winter. 
You  must  rest ;  the  Church  and  your  friends  need 
you  too  much  for  you  to  run  risks.  You  are  going 
to  Egypt.''  He  then  told  me  that  he  had  engaged 
passage  for  my  daughter  and  myself  for  the  next 
month.  I  accepted  the  generous  offer  which,  under 
God,  was  the  means  of  my  restoration  to  health. 

On  my  arrival  in  England  I  found  that  my  dear 
friend,  the  Rev.  Dr.  Randall  Davidson,  Dean  of 
Windsor  had  been  appointed  Bishop  of  Rochester  in 
the  place  of  Bishop  Thorold,  who  had  been  trans- 
lated to  the  see  of  Winchester.  I  received  the  fol- 
lowing letter  from  him:  — 

Deanery,  Windsor  Castle,  Stii  Nov.,  1800. 

My  Dear  Lord  Bishop:  I  have  received  this  morning 
your  most  kind  letter,  and  I  thank  you  most  cordially  for  your 
words  of  welcome  and  benediction  to  us,  in  a  time  when  we  are 
called  to  enter  upon  work  and  responsibilities  so  momentous. 
Above  all  do  we  thank  you  for  the  promise  of  your  prayers. 

My  consecration  cannot,  I  understand,  take  place  before 

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XXXII.  OF  A  LONG  EPISCOPATE  407 

Easter  as  Bishop  Harold  Browne  has  not  yet  resigned  Win- 
chester and  Rochester  will  not  be  even  vacant  until  February. 

If  it  only  were  jwssible  for  you  to  be  one  of  my  consecrators, 
I  can  think  of  few  things  in  connection  with  that  solemn 
service  which  would  give  to  me,  and  to  all  of  us,  more  profound 
and  thankful  joy.  The  memories  of  past  days  would  indeed 
in  that  case  have  a  fresh  significance  and  a  sacred  link  with 
our  new  work. 

Is  it  in  any  way  practical  for  you  to  come  to  Windsor  and 
stay  a  few  days  with  us  ?  We  should  prize  it  beyond  words.  My 
wife  is  most  keenly  anxious  that  you  should  come  if  you  pos- 
sibly can.  .  .  . 

You  will  be  sharing  with  us  all,  the  heartfelt  sympathy 
which  the  archbishop's  sorrow  has  evoked.  It  is  indeed  a  loss 
(to  the  Church  Militant)  of  one  whose  life  seemed  very  full  of 
promise. 

I  am 

Ever  affectionately  and  dutifully  yours, 

Eandall  T.  Davidson. 

I  spent  Sunday  with  Dean  Davidson  at  Windsor 
Castle,  preaching  in  the  morning  in  St.  George's 
Church.  I  received  a  message  that  the  Queen  de- 
sired to  see  me  in  the  afternoon.  It  was  a  pleasure 
to  be  able  to  tell  her  in  connection  with  the  story  of 
my  Indians,  in  which  she  was  much  interested,  of  the 
work  of  the  English  missions  with  which  I  was 
familiar.  The  following  day  I  received  from  the 
Queen  a  portrait  of  herself,  and  a  short  time  after 
a  beautiful  copy  of  her  Journal  in  the  Highlands. 

Again  I  was  the  guest  of  my  dear  friends,  Arch- 
bishop and  Mrs.  Benson.  How  often  in  dark  days 
have  messages  of  love  from  the  former  cheered  me ! 
I  recall  the  pleasant  greeting  which  he  sent  me  by 
Bishop  Thorold  at  the  time  of  his  visit  to  Minnesota, 
"Give  my  brotherly  —  younger  brotherly  —  love  to 

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408  LIGHTS  AND  SHADOWS  char 

the  Bishop  of  Minnesota.  I  wish  he  knew  how  often 
and  how  affectionately  he  is  remembered.  Tell  him 
there  is  a  tree  which  goes  by  his  name  in  Addington 
Park,  from  which  he  stripped  a  fragment  of  birch  to 
illustrate  an  Indian  tale." 

While  in  London  the  Most  Rev.  Dr.  Bradley, 
Dean  of  Westminster,  asked  me  to  preach  a  mission- 
ary sermon,  the  first  of  a  course  of  sermons  delivered 
in  Westminster  Abbey.  It  happened  that  on  the 
afternoon  of  my  sermon  some  American  ladies  had 
asked  Hon.  Stanford  Newell  of  St.  Paul,  United 
States  Minister  to  the  Hague,  to  accompany  them 
to  the  Abbey.  In  speaking  of  it  afterward  Mr. 
Newell  said:  — 

"  As  we  entered  the  nave  I  heard  a  familiar  voice 
saying,  ^  the  name  of  the  Sioux  Indian  is  a  synonym 
for  all  that  is  fierce  and  cruel.  General  Sibley  of  St. 
Paul,  who  lived  among  the  Indians  for  thirty  years, 
says  that  it  was  their  boast  that  they  had  never  taken 
the  life  of  a  white  man.' " 

Mr.  Newell  at  once  wrote  to  General  Sibley,  who 
was  on  his  death-bed,  that  he  knew  how  much  his 
friends  loved  him,  but  that  he  had  not  expected  to 
hear  his  praises  sung  in  Westminster  Abbey.  A  few 
weeks  after  this  I  read  in  a  London  paper  an  account 
of  the  Sioux  outbreak  in  which  Sitting  Bull  was  killed. 
The  cause  of  this  was  laid  at  the  door  of  "Gen- 
eral Sibley,  an  officer  of  the  United  States  Army,  who 
had  invented  the  Sibley  tent."  I  wrote  to  the  author 
of  the  article,  stating  that  General  H.  H.  Sibley  was 
not  the  inventor  of  the  Sibley  tent,  and  that  he  had 
been  a  lifelong  friend  of  the  Indians  and  was  incar 

______  Digitized  by  CjOOQ IC 


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Digitized  by  CjOOQ IC 


xxxn.  OF  A  LONG  EPISCOPATE  409 

pable  of  doing  them  injustice.  I  paid  a  just  tribute 
to  his  noble  character.  The  letter  was  published  and 
I  am  glad  to  say  that  my  friend  read  the  vmdication 
before  he  was  caUed  away. 

I  spent  Christmas  with  Dr.  and  Mrs.  Thomas  Evans 
and  Mrs.  Theodore  Evans  in  Paris,  and  the  following 
week  left  for  Egypt  by  way  of  Venice.  I  look  back 
with  a  peculiar  pleasure  to  those  weeks  on  the  Nile 
and  to  the  Sunday  services  when,  under  the  shadow 
of  those  hoary  monuments,  we  were  able  to  bring 
out  the  undesigned  coincidences  which  vindicated  the 
truth  of  scriptural  history.  Little  did  Tiberius  Caesar 
realize  when  he  was  building  that  temple,  which  was 
afterward  embellished  by  Nero,  that  there  was  a  babe 
lying  in  the  virgin  mother's  arms  who  would  rule  in 
millions  of  hearts  in  every  clime  and  tongue  when  his 
kingdom,  which  then  ruled  the  world,  would  have 
crumbled  into  dust.  And  little  did  Nero  think  that 
there  was  a  prisoner  in  Rome,  chained  to  one  of  his 
soldiers,  who  was  telling  the  passers-by  of  Jesus  and  ^ 
the  Resurrection,  who  would  be  honored  and  beloved 
wherever  the  name  of  Jesus  was  known,  when  the 
name  of  Nero  would  be  remembered  by  the  execration 
of  the  whole  world. 

The  morning  after  reaching  Luxor,  hearing  that 
the  son  of  an  English  lady  who  was  staying  at  the 
hotel  had  just  died,  I  offered  my  services  for  the 
burial,  being  only  too  glad  to  give  up  the  excursion 
for  the  day  for  the  sake  of  remaining  with  the 
bereaved  heart  to  whom  I  was  able  to  carry  some 
comfort. 

On  one  of  my  visits  to  the  tombs  of  the  kings  I 

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410  LIGHTS  AND  SHADOWS  chap. 

asked  my  guide  if  he  were  a  Mohammedan.  "  No," 
he  replied,  "  I  became  Christian  in  Jerusalem,  and 
was  baptized  and  confirmed  by  Bishop  Grobat  with 
whom  I  lived;  and  twenty-four  years  ago  when 
you  had  Syrian  fever  I  helped  carry  you  from  hotel 
to  bishop's  house  on  a  cot  and  waited  on  you  all 
time  while  ill." 

I  met  a  Coptic  priest  in  Luxor  in  whom  I  felt  a 
deep  interest.  When  we  remember  the  persecutions 
which  these  ancient  churches  have  suffered  for 
Christ's  sake  our  hearts  must  go  out  to  them  in  pro- 
found sympathy.  I  found  this  priest  intelligent,  and 
longing  to  see  the  Coptic  Church  quickened  into  new 
life.  We  had  many  long  conversations.  He  told  me 
that  their  services  for  the  administration  of  the  sacra- 
ments were  in  the  ancient  Coptic  language  and  not 
understood  by  the  people,  nor  by  himself  fully.  He 
said  that  he  had  heard  that  their  offices  had  been 
translated  into  English  and  asked  if  I  could  procure 
them  for  him,  so  that  his  son,  who  spoke  English^ 
might  read  them  to  him  that  he  could  teach  them  to 
hiB  people.  I  was  able  to  procure  them  in  London 
through  the  kindness  of  my  old  friend  Mr.  Macmillan^ 
greatly  to  the  joy  of  the  good  priest. 

While  in  Cairo  I  was  invited  to  a  Coptic  wedding. 
The  bride  going  forth  to  meet  the  bridegroom,  the 
open-handed  hospitality  of  the  ruler  of  the  feast, 
and  other  ancient  customs,  recalled  that  wedding 
in  Cana  which  was  blessed  by  the  presence  of  our 
Lord.  The  officiating  priest  at  the  request  of  the 
bride  and  groom  asked  me  to  give  them  my  blessing, 
which  I  did  with  a  feeling  of  gratitude  as  I  thought 

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xxxn.  OF  A  LONG  EPISCOPATE  411 

of  the  Providence  which  permitted  a  bishop  of  the 
Church  seven  thousand  miles  away  to  unite  with  a 
priest  of  the  Coptic  Church  in  the  celebration  of  a 
marriage. 

I  visited  the  mission  schools  in  Egypt  and  was 
rejoiced  at  the  good  work  done. 

The  Protectorate  of  England  over  Egypt  has 
brought  hope  to  many  downtrodden  people.  When 
I  visited  Egypt  in  1865,  if  the  Khedive  needed  men 
to  dig  canals  or  build  raflways,  a  requisition  was 
made  on  the  villages  and  the  poor  fellaheen  were 
forced  into  a  bondage  little  better  than  that  of  Israel 
in  the  days  of  Pharaoh.  If  the  Khedive  needed 
money,  a  forced  tax  was  levied;  and  when  a  poor 
wretch  could  not  pay  it,  he  was  beaten  until  his  neigh- 
bors, moved  by  pity,  paid  it  for  him. 

At  that  time  there  was  no  law  in  Egypt  save  the 
will  of  the  royal  master  as  administered  by  the 
sheiks  of  the  village.  Now  labor  is  paid,  taxes  are 
equally  levied,  and  there  are  courts  of  justice  to 
administer  law.  In  1864  Egyptian  cotton  ruled  and 
wealth  poured  into  Egypt's  coffers.  There  were  signs 
of  prosperity  everywhere  except  in  the  hovels  of  the 
poor.  It  reminded  me  of  a  slave  auction  which  I 
once  witnessed  in  Mobile,  where  a  buyer  said  to  an 
old  slave :  — 

"  Where  do  you  want  to  go,  Uncle  ?  " 

"  Ise  done  want  to  go  to  Africa." 

"  Africa  ?    This  is  a  better  country  than  Afri6a !  '* 

"  It's  a  mighty  good  coimtry  for  white  men,"  the 
slave  answered,  "  but  drefful  bad  for  a  nigger." 

We  went  from  Alexandria  to  Athens,  dear  for  the 

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412  LIGHTS  AND  SHADOWS  chap, 

memories  of  the  great  seekers  after  Truth.  Did 
Plato  learn  those  truths  about  God  when  he  visited 
the  schools  of  Heliopolis  where  they  had  lingered 
from  the  days  of  Moses  ? 

To  all  Churchmen  sweet  memories  cluster  around 
the  school  founded  by  Dr.  and  Mrs.  Hill.  My  first 
visit  was  to  the  grave  of  Dr.  Hill,  where  I  knelt  to 
thank  God  for  the  good  example  of  "  all  those  who 
have  departed  this  life  in  His  faith  and  fear."  I 
visited  the  school  several  times.  Miss  Muir,  then  in 
charge  and  since  entered  into  rest,  worked  faithfully 
under  many  and  great  obstacles  in  this  mission  of 
our  Church,  which  has  borne  blessed  fruit.  The  in- 
fluence of  that  sainted  man.  Dr.  Hill,  has  helped  to 
kindle  the  zeal  and  deepen  the  life  of  the  children  of 
a  church  planted  and  watered  by  apostolic  men. 
Several  ladies  of  title  who  had  been  educated  in  Dr. 
Hill's  school  told  me  much  of  its  influence  on  all 
classes  of  society  in  Athens. 

In  1891  the  girls  of  this  school  embroidered  a 
beautiful  screen  with  classic  designs,  which  was 
framed  in  native  inlaid  wood  and  the  back  covered 
with  cloth  woven  by  the  Christian  women  of  Crete, 
which  was  sent  to  America  with  the  request  that  it 
should  be  sold  and  the  proceeds  used  for  my  Indian 
missions,  of  which  they  had  heard.  It  was  sold  at 
the  General  Convention  in  Baltimore  for  five  hundred 
dollars  and  presented  to  me  by  the  purchaser. 

In  company  with  the  archimandrite,  who  is  a  regu- 
lar visitor  of  the  school,  I  called  on  the  archbishop, 
who  greeted  me  with  a  kiss,  and  spoke  of  the  debt  of 
love  which  he  owed  to  Dr.  Hill's  work,  of  his  interest 

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xxxn.  OF  A  LONG  EPISCOPATE  418 

in  our  branch  of  the  Church,  and  of  his  desire  for  a 
closer  union  between  all  who  love  the  Lord  Jesus 
Christ.  We  had  several  pleasant  interviews,  and 
at  parting  he  gave  me  a  book  of  services  of  the 
Greek  Church. 

Shortly  after  my  arrival  in  Constantinople,  I  re- 
ceived a  letter  from  the  British  Ambassador,  Hon.  Mr. 
White,  saying  that  as  he  was  suffering  from  a  severe 
attack  of  neuralgia  and  could  not  call  upon  me, 
he  would  esteem  it  a  favor  if  I  would  spend  an 
evening  with  him.  I  found  that  he  had  a  deep  inter- 
est in  the  Indians  and  was  desirous  of  obtaining  some 
reliable  histories  of  them  and  their  language,  which  I 
sent  him  upon  my  return  home.  He  was  a  devout 
Roman  Catholic,  but  in  a  letter,  which  did  not  reach 
me  until  after  his  death,  thanking  me  for  sending 
the  Indian  books,  he  referred  to  our  meeting  in  the 
warmest  way,  expressing  his  joy  that  God  had  per- 
mitted me  to  carry  the  gospel  to  the  red  men,  and 
the  hope  that  I  might  long  be  spared  to  work  for  our 
Lord  and  Master. 

While  in  Constantinople,  a  young  lady  called  upon 
me  and  said :  — 

"  You  do  not  know  me,  but  I  have  often  heard  you 
preach  in  Minnesota.  I  am  a  niece  of  President 
Northrup  of  the  State  University,  and  I  am  now 
teaching  in  the  Girls'  College  at  Scutari.  I  have  come 
to  ask  if  you  will  visit  the  school  and  deliver  an 
address  Sunday  afternoon." 

I  accepted  the  invitation  and  found  my  Minnesota 
friend  teaching  a  Bible  class  of  Bulgarian  girls  in 
their  own  language.     There  were  also  Bible  classes 

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414  LIGHTS  AND  SHADOWS  chap. 

in  modern  Greek  and  in  Armenian.  The  pupils  had 
bright^  intelligent  faces,  and  exhibited  a  keen  in- 
terest in  their  sacred  studies.  I  needed  no  inter- 
preter in  addressing  the  school,  for  all  spoke  English. 
When  I  saw  the  blessed  work  which  Christian  women 
were  doing  in  moulding  these  young  hearts  for 
Christ's  service,  I  thanked  Grod  as  I  gave  them  my 
blessing  and  benediction. 

I  had  a  most  interesting  interview  with  the  Patri- 
arch of  the  Armenian  Church.  The  English  Ambas- 
sador sent  his  interpreter  with  me  on  my  visit  to  this 
venerable  man,  who  presented  a  striking  picture  with 
his  long  white  beard  and  flowing  robe  as  he  advanced 
to  meet  me,  greeting  me  with  a  kiss  on  either  cheek. 
He  showed  a  profound  interest  in  the  Church  in  the 
United  States,  and  had  many  questions  to  ask  about 
our  missions,  seeming  much  affected  when  speaking 
of  the  early  days  of  Constantinople  and  of  the  Church 
of  St.  Sophia. 

I  recall  with  pleasure  these  visits  to  Christian 
kinsmen  of  other  communions.  But  nothing  was  of 
greater  interest  than  the  visit  to  Cyprus  and  the  privi- 
lege of  standing  by  the  graves  of  the  Fathers  of  Ni- 
caea.  We  went  through  that  land  freighted  with 
history  to  Brindisi,  and  finally  to  Mentone,  filled  with 
memories  of  bygone  days  with  friends  now  on  the 
other  shore. 

In  all  parts  of  the  world  I  have  met  my  daughters 
of  St.  Mary's  Hall.  Again  and  again,  in  remote  cor- 
ners of  foreign  lands,  I  have  suddenly  heard  the  merry 
cry, "  There  is  the  bishop !  There  is  the  bishop ! "  and 
have  been  confronted  by  one  of  these  dear  daughters. 

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xxxn.  OF  A  LONG  EPISCOPATE  415 

None  can  know  the  joy  that  comes  to  a  bishop's  heart 
when  the  lambs  of  his  Master  tell  him  that  his  words 
have  helped  them,  and  he  can  say  as  did  St.  John,  ^^  I 
rejoice  greatly  that  I  have  found  my  children  walk- 
ing in  the  truth,  even  as  we  received  commandment 
of  the  Father." 


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CHAPTER  XXXra 

It  has  been  my  privilege  to  know  more  or  less  in- 
timately many  of  the  men  who  have  had  so  large  a 
share  in  the  history  of  our  country,  within  the  last 
half  century,  including  all  of  the  Presidents  of  the 
United  States  since  Andrew  Jackson,  and  most  of  the 
distinguished  statesmen  of  America,  many  of  whom 
have  been  my  warm  personal  friends.  I  have  been 
fortunate  in  hearing  many  of  the  famous  orations 
which  have  passed  into  history  both  in  Europe  and 
America,  among  them  that  of  Daniel  Webster  at  the 
completion  of  Bunker  Hill  Monument  in  1843,  and 
of  Henry  Clay  at  Mobile  in  1844. 

When  Hon.  John  A.  Dix  was  canvassing  the  state 
of  New  York  in  1844, 1  was  his  companion  and  heard 
most  of  his  addresses.  Governor  Dix  was  deeply  in- 
terested in  young  men  and  found  pleasure  in  telling 
them'  of  his  varied  experiences  as  a  soldier  and 
statesman. 

The  second  year  of  my  rectorship  in  Rome  my 
church  would  not  accommodate  my  congregation,  and 
we  decided  to  build  a  new  stone  church.  There  was 
little  wealth  in  the  parish ;  and  although  the  subscrip- 
tions were  most  generous,  we  were  compelled  to  seek 
aid  elsewhere.  I  conferred  with  Governor  Dix,  who 
was  an  influential  vestryman  of  Trinity  Church,  New 
York,  and  made  application  to  Trinity  for  a  gift  of 
one  thousand  dollars.   Governor  Dix  was  absent  when 

416 

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CHAP.xxxin.  A  LONG  EPISCOPATE  417 

the  application  was  presented,  and  it  was  denied.  In 
those  days  the  affairs  of  Trinity  Church  were  often 
brought  before  the  legislature. 

I  procured  a  list  of  the  vestry  and  obtained  a  letter 
from  prominent  politicians  —  Governor  Seymour, 
Judge  Denio,  and  others  —  to  each  one  of  them  asking 
as  a  personal  favor  that  Trinity  Church  would  make 
the  grant.  I  then  sent  in  a  new  petition,  and  Gov- 
ernor Dix,  who  was  present  at  the  meeting,  gave  me 
a  description  of  the  deliberations.  First,  a  vestry- 
man arose  and  said,  "  I  have  received  a  letter  from 

Governor ,'*  and  read  it.    Another  arose  and  said, 

**  I  have  received  a  letter  from  Judge ,"  and  read 

it.  This  went  on  till  five  letters  had  been  read,  and 
then  a  vestryman  got  up  with  a  smiling  face,  and 
said :  "  I  suspect  that  we  each  have  a  letter  in  behalf 
of  this  application.  I  move  that  no  more  letters  be 
read,  but  that  the  grant  be  made  unanimously." 

When  I  called  upon  Mr.  Harrison,  the  venerable 
comptroller  of  Trinity,  he  exclaimed,  '^  What  do  you 
mean  by  bringing  all  this  political  influence  to  bear 
on  Trmity  Church?" 

I  replied,  "  If  you  will  read  the  parable  of  the 
unjust  judge,  you  will  learn  the  reason." 

He  smiled  and  answered,  "  I  will  forgive  you  if 
you  will  come  and  dine  with  me  to-morrow." 

This  incident  brought  me  into  pleasant  relations 
with  the  venerable  Dr.  Berrian  and  the  assistant 
ministers  of  Trinity  Church.  The  present  beloved 
Rector  of  Trinity,  the  Rev.  Dr.  Morgan  Dix,  gave 
me  the  first  money  which  I  received  for  Church 
building  in  Minnesota. 

2b 

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418  LIGHTS  AND  SHADOWS  chae 

One  of  the  most  eloquent  preachers  whom  I  have 
known  was  the  Rev.  Dr.  Francis  Hawks,  Rector  of 
Calvary  Church,  New  York ;  his  sermons  were  marked 
by  a  peculiar  pathos  which  revealed  his  lovely  spirit. 
On  one  occasion  he  was  urged  to  give  up  his  wealthy 
parish  for  one  in  the  South,  and  when  he  objected  on 
the  ground  that  the  salary  would  not  be  sufficient  to 
live  on,  he  was  gently  reminded  of  the  young  ravens 
who,  having  neither  storehouse  nor  bam,  were  fed  by 
their  Heavenly  Father. 

"Yes,"  answered  the  doctor,  "but  nothing  was 
said  about  young  Hawks." 

The  Rev.  Dr.  Alexander  Vinton,  Rector  of  Trinity 
Church,  Boston,  was  another  rare  preacher,  the  bur- 
den of  his  sermons,  "  the  unsearchable  riches  of  Jesus 
Christ."  When  a  lay  delegate  at  a  meeting  of  the 
General  Convention  at  Philadelphia,  I  asked  the 
venerable  Judge  Chambers,  the  lay  patriarch  of 
the  Convention,  where  he  had  attended  church  the 
previous  day. 

"  I  went  to  hear  Dr.  Vinton,"  he  replied,  "  and  he 
told  from  his  great  heart  the  story  of  Christ's  love 
until  my  soul  was  moved  to  the  depths,  and  I  was 
lifted  to  the  very  bosom  of  the  Saviour." 

Hon.  Hugh  Davy  Evans,  the  authority  in  all  mat- 
ters of  legislature,  was  a  wise  interpreter  of  canons, 
and  one  of  the  generous  hearts  who  delight  in  shar- 
ing with  younger  men  the  treasures  of  their  minds. 

I  have  many  delightful  and  amusing  memories  of 
the  older  bishops.  The  great-hearted  apostle,  the 
Rt.  Rev.  James  Henry  Otey,  Bishop  of  Tennessee, 
was  a  man  of  noble  appearance.    He  was  once  mak- 

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xxxm.  OF  A  LONG  EPISCOPATE  419 

ing  a  missionary  journey  through  Arkansas  and  the 
Indian  Territory,  and  on  his  arrival  at  Natchez  he 
said  to  the  landlord  of  the  hotel :  — 

"  I  have  been  travelling  for  a  week,  night  and  day, 
in  a  mail  wagon,  and  I  want  a  good  room,  for  I  am 
tbed." 

''  I  am  sorry,"  answered  the  landlord,  "  but  I  think 
there  is  not  a  vacant  room  in  Natchez ;  there  is  a 
horse-race,  a  Methodist  Conference,  and  a  political 
convention  in  the  city,  and  every  house  is  crowded. 
The  only  thing  I  can  give  you  is  a  shake-down." 

Then  observing  the  bishop's  tired  face,  he  ex- 
claimed :  — 

"  Bishop,  the  best  room  in  my  house  is  rented  to  a 
noted  gambler  who  usually  remains  out  all  night,  and 
seldom  gets  in  before  breakfast.  If  you  will  take  the 
risk,  you  shall  have  his  room,  but  if  he  should  come 
in  I  can  promise  you  there  will  be  a  row." 

The  bishop  decided  to  take  the  risk.  At  about  four 
o'clock  the  gambler  returned,  and  shaking  the  bishop 
angrily,  exclaimed :  — 

^'  Get  out  of  my  room,  or  I'll  soon  put  you  out." 

The  bishop,  the  mildest  of  men,  raised  himself  on 
one  elbow  so  that  it  brought  the  muscles  of  his  arm 
into  full  relief,  and  said  quietly :  — 

"  My  friend,  before  you  put  me  out,  will  you  have 
the  kindness  to  feel  this  arm  ?" 

The  man  put  his  hand  on  the  bishop's  arm,  and 
then  said  respectfully :  — 

''  Stranger,  you  can  stay." 

The  saintly  Bishop  of  Mississippi,  the  Rt.  Rev. 
William  Mercer  Green,  was  one  of  my  dearest  friends, 

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420  LIGHTS  AND  SHADOWS  chap. 

and  deeply  interested  in  my  Indian  work.  He  was  a 
disciple  of  the  great  Bishop  Ravenscroft,  of  whose 
heroic  labors  he  told  me  many  stories. 

Bishop  Eastbum,  of  Massachusetts,  was  a  pro- 
nounced Evangelical,  and  a  martinet  in  rubrical  ob- 
servance. Upon  one  occasion  Bishop  H.  W.  Lee 
asked  his  brethren  whether  a  bishop  had  the  right 
to  omit  the  preface  in  the  confirmation  oflBlce,  and 
stated  that  it  had  been  omitted  by  one  of  his  brethren. 
Bishop  Eastbum  sprang  to  his  feet  and  said :  — 

"Who  would  dare  to  violate  the  law  of  the 
Church?" 

Bishop  Bedell  replied :  "  I  have  omitted  the  preface. 
When  I  confirmed  two  persons,  one  seventy  and  the 
other  eighty  years  of  age,  I  did  not  think  the  words, 
^when  children  have  come  to  years  of  discretion' 
applicable  to  the  confirmation." 

To  which  Bishop  Eastburn  replied,  "I  want  to 
ask  my  young  evangelical  brother  how  he  can  say 
that  any  man  has  come  to  years  of  discretion  until 
he  has  come  to  the  Lord  Jesus  Christ." 

The  Rev.  Father  Dunn  of  New  Jersey  told  me  that 
when  he  was  a  student  in  Union  College,  Bishop  Ho- 
bart  came  to  Schenectady,  and  the  Church  boys  called 
upon  him.  Dunn  asked  his  classmate,  Alonzo  Potter, 
to  accompany  them.  After  a  pleasant  evening  with 
the  bishop,  Dunn  said  to  his  friend,  "  Alonzo,  what 
did  you  think  of  our  bishop  ?  " 

Potter  replied,  "  When  I  thought  of  his  office 
and  of  the  history  behind  him,  Dunn,  I  felt  that  I 
would  rather  be  a  bishop  of  the  Episcopal  Church 
than  to  be  the  President  of  the  United  States."     He 

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XXXIII.  OF  A  LONG  EPISCOPATE  421 

was  then  an  unbaptized  youth  whose  father  was  a 
member  of  the  Society  of  Friends. 

Bishop  Joseph  P.  B.  Wilmer  I  knew  intimately  be- 
fore the  Civil  War.  He  was  a  Virginian  whose 
sympathies  were  with  his  people.  For  a  time  this 
separated  him  from  the  love  of  his  parishioners  of 
St.  Mark's  Church,  Philadelphia.  He  felt  this 
keenly,  and  I  shall  never  forget  his  face  one  day  when 
I  was  his  guest,  as  he  put  his  arms  around  me  and 
exclaimed,  "  Thank  God,  there  are  no  walls  of  separa-  . 
tion  at  our  Master's  feet !  " 

At  the  meeting  of  the  General  Convention  of  the 
Church  in  Boston,  the  bishop  was  the  guest  of  Mrs. 
Tudor  on  Beacon  Street.  Returning  to  the  house 
one  morning  by  way  of  the  Common,  he  saw  a  boy 
pitching  pennies.  He  stood  looking  at  him  a  moment, 
and  then  asked :  — 

''  Are  you  a  good  boy  ?  " 

"Not  so  very  good,"  was  the  answer.  "I  some- 
times use  cuss  words." 

"It  is  wrong  to  use  cuwss  words,  my  boy,"  re- 
sponded the  bishop,  "  but  it  is  honest  for  you  to  tell 
me  this." 

The  boy  replied,  "  It  is  a  dirty  dog  who  will  tell 
lies." 

The  bishop  studied  the  boy  for  a  few  moments,  and 
then  said :  — 

"  My  dear  boy,  I  have  a  valuable  package  at  the 
express  office ;  the  charges  on  it  are  six  dollars.  I 
do  not  want  to  walk  so  far,  and  if  you  will  take  this 
notice  to  the  express  company  they  will  give  you  the 
package,  which  you  can  take  to  that  house  opposite, 

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422  LIGHTS  AND  SHADOWS  chap. 

where  I  am  staying.  Here  is  the  money  to  pay  the 
charges,  and  here  are  fifty  cents  for  yourself." 

"  All  right,  mister,  I'll  get  it  for  you,"  answered 
the  boy  as  he  shot  away. 

When  the  bishop  related  this  to  Mrs.  Tudor  and 
her  guests,  they  exclaimed :  — 

"  Bishop,  you  haven't  given  six  dollars  to  a  street 
gamin  to  get  a  valuable  package !  Of  course  you  will 
never  see  either  again !  Do  get  a  police  officer  before 
it  is  too  late !  " 

The  bishop  smiled,  and  quietly  answered :  "  It  is 
all  quite  right.     He  is  a  good  boy." 

While  at  dinner,  a  servant  came  in  to  say  that  a 
boy  was  waiting  in  the  hall  to  speak  to  the  bishop. 
Every  one  left  the  table  to  see  the  rara  ains^  who 
exclaimed  as  the  bishop  held  out  his  hand :  — 

"Here  is  your  package,  mister,  but  you  made  a 
mistake.  You  did  not  see  the  fifty  cents  over  the  six 
dollars,  in  the  fine  print,  and  the  clerk  give  me  this 
paper  to  show  you." 

^^  But  how  did  you  get  it  ?  I  gave  you  only  six 
dollars,"  said  the  bishop. 

"  But  you  give  me  fifty  cents  for  going,"  was  the 
answer. 

"  But  how  did  you  know  that  you  would  get  your 
fifty  cents  back  again  ?  "  asked  the  bishop. 

"Do  you  think  I'm  green?"  came  the  reply. 
"Don't  I  know  a  man  who'd  trust  a  feller  he'd 
never  see'd  afore  with  six  dollars  and  a  package  was 
good  for  fifty  cents  any  day  ?  " 

The  bishop  put  his  hands  on  the  boy's  head  and 
said :  — 

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xxxm.  OF  A  LONG  EPISCOPATE  423 

"  My  dear  boy,  I  trusted  you  because  you  had  an 
honest  face.  Keep  it  honest.  Perhaps  you  have  no 
friend  but  your  Heavenly  Father.  Be  a  true  manly 
boy ;  ask  Him  to  help  you,  and  He  will  care  for  you. 
Kneel  down  and  I  will  give  you  my  blessing." 

As  the  little  fellow  knelt,  the  tears  that  glistened 
in  the  bishop's  eyes  were  not  the  only  ones,  and  I'll 
venture  to  say  that  the  boy  received  something  that 
day  that  he  never  forgot. 

I  recall  the  intense  interest  of  this  dear  friend  as  I 
described  after  my  first  visit  to  Havana  the  terrible 
moral  and  religious  conditions  existing  there  and  the 
services  which  I  was  permitted  to  hold.  Mr.  Jeffer- 
son Davis  was  present,  and  both  men  were  deeply 
affected  when  I  told  them  of  the  baptism  of  a  dying 
Confederate  officer  and  of  his  first  and  only  com- 
munion. 

One  of  the  last  acts  of  the  bishop's  life  was  to 
write  a  letter  to  one  who  had  spoken  unkindly  of 
him,  saying :  "  Had  you  known  my  heart  you  could 
never  have  used  those  words ;  and  I  write  to  tell  you 
that  I  forgive  them,  lest,  after  I  am  dead,  you  may  be 
unhappy  because  you  had  been  unjust  to  an  old 
bishop." 

Another  tender,  pure  soul  was  Bishop  Harris  of 
Michigan.  He  was  a  soldier  of  the  Confederate  army, 
and  at  the  close  of  the  Civil  War  entered  the  legal 
profession  in  which  he  attained  much  success;  he 
became  interested  in  the  Church  and  decided  to 
take  Orders.  At  the  time  of  the  Lambeth  Confer- 
ence, in  1888,  he  was  suddenly  taken  ill  while 
preaching  in  Winchester  Cathedral.     It  was  thought 

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424  LIGHTS  AND  SHADOWS  chap. 

to  be  merely  a  temporary  indisposition,  but  it  was 
followed  by  a  second  attack,  and  a  week  after  the 
close  of  the  Conference  he  passed  away.  Bishop 
Thompson  and  I  were  with  him  through  his  last  ill- 
ness and  remained  by  his  bedside  until  the  end.  By 
the  kindness  of  Dean  Bradley,  the  burial  service  was 
read  in  Westminster  Abbey.  Canon  Westcott,  then 
in  Residence,  asked  me  to  preach  in  the  Abbey  on 
the  following  Sunday.  There  were  many  Americans 
present.  My  text  was  "  If  a  man  die,  shall  he  live 
again."  I  well  remember  the  peculiar  solemnity  of 
the  occasion  and  the  hushed  sob  which  came  as  I 
spoke  of  that  dear  brother  who,  as  a  soldier,  a  jurist, 
a  shepherd  of  Christ's  flock,  and  as  a  leader  in  the 
Church,  won  all  hearts.  There  have  been  few  mem- 
bers of  the  House  of  Bishops  whose  words  have  been 
listened  to  with  greater  pleasure,  for  his  love  for 
Christ  and  men  was  manifest  in  every  expression  of 
his  loving  soul. 

What  a  place  Paradise  must  be,  where  so  many  of 
the  sainted  ones  are  waiting  for  our  coming !  Not  a 
confused  throng  of  nameless  spirits,  but  where  we 
shall  know  and  be  known  in  all  the  beatitude  of  a 
perfect  recognition ! 

As  I  write,  the  face  of-  my  younger  brother  in  the 
episcopate,  Bishop  Phillips  Brooks,  comes  before  me, 
—  one  who  knew  those  among  whom  he  ministered 
and  with  a  great  love  longed  to  win  all  to  his  Master 
Jesus  Christ.  At  his  request,  I  was  one  of  his  pre- 
senters and  laid  hands  on  him  in  consecration.  His 
election  to  the  episcopate  called  forth  fierce  opposi- 
tion, and  it  might  have  been  supposed  from  the  as- 

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XXXIII.  OF  A  LONG  EPISCOPATE  426 

saults  made  upon  him  that  he  was  one  of  the  heretics 
who  denied  the  faith.  These  charges  did  not  awaken 
in  him  the  slightest  alienation  or  bitterness.  For 
myself,  I  have  never  had  the  shadow  of  a  doubt 
that  he  was  preeminently  fitted  to  be  the  Bishop  of 
Massachusetts. 

My  old  friend,  Dr.  George  C.  Shattuck,  one  of  the 
founders  of  the  Church  of  the  Advent,  and  a  lay 
member  of  the  Cowley  Brotherhood,  wrote  me  after 
the  election :  — 

But  there  are  subjects  about  which  I  want  to  talk  with  you, 
— -the  death  of  Bishop  Paddock  and  the  election  of  Dr.  PhilUps 
Brooks.  The  opposition  to  his  confirmation  seems  to  me  very 
unwise.  I  know  Massachusetts  very  well  and  I  know  Dr. 
Brooks  very  well,  and  I  believe  the  prospect  for  good  and  suc- 
cessful work  in  this  diocese  was  never  so  good  as  now.  .  .  . 

Prayers  went  up  diligently  all  over  the  diocese  before  the 
meeting  of  the  convention,  and  before  the  election ;  and  I  must 
beUeve  that  they  were  answered,  and  must  acquiesce  in  the 
election.  .  .  . 

Bishop  Brooks,  while  one  of  the  foremost  preach- 
ers in  Massachusetts,  was  simple  as  a  child.  At 
the  General  Convention  in  Baltimore,  several  of  the 
bishops  were  speaking  of  the  growing  indifference  to 
public  worship,  and  Bishop  Brooks  said :  — 

"  It  is  a  mistake  to  think  that  there  is  a  growing 
neglect  of  public  worship.  I  have  been  in  most  of 
the  parishes  of  my  diocese,  and  have  always  found 
full  congregations." 

He  looked  surprised  when  we  smiled. 

The  following  letters  show  the  love  and  humility 
of  his  pure  heart :  — 

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426  LIGHTS  AND  SHADOWS  ohaf. 

233  Clabskdoh  Stbbst,  Boston. 
May  12th,  1891. 

Dear  Bishop  Whipple :  I  thank  you  with  all  my  heart  for 
your  telegram  and  for  your  letter.  It  makes  me  yery  glad  to 
know  that  you  are  glad  that  I  am  probably  to  be  among  the 
bishops.  You  have  always  been  very  good  to  me.  I  count 
upon  your  goodness  still. 

The  work  looks  interesting  and  attractive, — the  same  in 
essence  as  that  which  I  have  tried  to  do  for  the  last  thirty 
years.  It  will  be  a  delight  to  try  to  do  it  still  in  the  new  way, 
with  the  old  strength  of  Our  Father  in  whom  I  hope  that  I 
have  learned  to  trust. 

The  new  association  with  the  bishops,  I  shall  welcome 
heartily.  With  you,  dear  bishop,  it  will  be  good  indeed  to  be 
more  closely  united. 

And  so  I  dare  to  hope,  as  I  know  that  you  have  prayed,  that 
God's  blessing  may  be  upon  it  all  and  that,  at  least,  I  may  do 
no  grievous  harm. 

I  shall  always  value  your  most  kind  greeting  and  I  am, 
more  than  ever, 

Yours  affectionately, 

Phillips  Bboob». 
Bishop  Whipple. 

MiNirBQUA,  Fbhva. 

Dear  Bishop  Whipple  :  Will  you  join  with  Bishop  Clark  in 
presenting  me  for  consecration  at  Trinity  Church,  Boston,  on 
Wednesday,  the  14th  of  October. 

Bishop  Williams  has  already  asked  you,  but  I  want  to  make 
it  also  my  most  urgent  and  affectionate  personal  request. 

It  will  make  my  whole  Episcopate  better  if  you  will  do  it, 
and  I  shall  thank  you  always  with  all  my  heart. 

I  dare  to  hope  that  you  will  if  you  can,  in  memory  of  your 
constant  kindness  for  these  many  years. 

I  am  spending  a  few  days  here  with  my  brother,  but  my 
address  is  always  at  Boston. 

Faithfully  your  friend, 

Phillips  Bbooks. 
Bishop  Whipple. 


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XXXIII.  OF  A  LOKG  EPISCOPATE  427 

Of  the  departed,  there  are  few  whom  I  loved  more 
dearly  than  the  Rt.  Rev.  William  H.  Odenheimer, 
Bishop  of  New  Jersey.  We  first  met  when  he  was 
rector  of  St.  Peter's  Church,  Philadelphia,  and  from 
that  hour  we  loved  each  other.  He  was  a  devout 
thinker,  a  wise  pastor,  and  a  most  instructive 
preacher.  We  were  consecrated  the  same  day,  he 
in  St.  Paul's  Church  and  I  in  St.  James's  Church, 
Richmond.  I  had  his  full  sympathy  in  the  early 
trials  of  our  Indian  work.  The  following  letter 
shows  the  beating  of  his  great  heart :  — 

BuHLiNGTON,  November  23rd,  1871. 

Dearest  Bishop  Whipple :  It  is  far  into  the  night,  and  I 
am  weary  with  reading  and  writing;  but  I  must  tell  you 
how  sincerely  I  thank  you,  for  your  thoughtful  and  most 
judicious  address  before  the  Minnesota  State  Teachers'  Associ- 
ation. 

Your  words  on  the  subject  of  Christian  education  deserve 
to  be  written  in  gold ;  for  like  a  stream  of  liquid  gold  they 
seemed  to  flow  from  a  heart  kindled  with  the  fire  of  God's 
Holy  Spirit. 

The  only  truth  that  can  sweeten  the  fountain  head  of 
academical  culture,  and  give  real  dignity  to  popular  or  col- 
legiate education  is  God's  changeless  truth,  that  which  we 
have  heard  in  God's  Word  from  the  beginning,  that  man, 
made,  redeemed,  and  sanctified  by  God,  bears  upon  his  body, 
soul,  and  spirit  the  mysterious  impress  of  the  image  and  like- 
ness of  God ;  and  that  the  end  of  education,  in  all  departments, 
is  to  develop  this  divine  prerogative,  thereby  fitting  him  for 
his  royal  position  of  self-control  and  delegated  headship  here, 
and  for  his  ineffable  glory,  through  the  God-Man,  of  reigning 
with  Christ  hereafter. 

With  loving  regards,  I  am. 

Your  affectionate  brother  in  Christ, 

W.  H.  Odsnheimeb. 


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42$  LIGHTS  AND  SHADOWS  chap- 

After  the  General  Convention  of  1862,  Bishop 
Williams  invited  Bishop  Odenheimer  and  myself  to 
visit  him  in  Middletown.  Our  hearts  were  full, 
for  it  was  in  the  dark  days  of  our  Civil  War,  and 
to  me  doubly  dark  owing  to  the  Sioux  massacre  of 
that  year.  After  dinner,  as  we  sat  in  his  study,  dear 
Bishop  Williams  said :  — 

^^It  isn't  often  that  we  have  the  opportunity  to 
have  a  good  talk  and  I  propose  that  after  prayers 
we  do  not  look  at  our  watches,  but  make  a  night 
of  it,  and  each  tell  everything  that  is  on  his  heart." 

Bishop  Williams  told  the  story  of  the  Indians  in 
New  England,  and  Bishop  Odenheimer  the  story  of 
the  Moravian  missions,  and  I  gave  the  history  of  our 
dealings  with  the  Chippewa  and  Sioux,  of  the  work 
to  be  done,  of  the  difficulties  to  be  encountered,  and 
of  my  hopes  that  light  would  come  in  spite  of  the 
gloom. 

It  was  five  o'clock  in  the  morning  when  we  sepa- 
rated,—  a  night  never  to  be  forgotten,  and  one 
remembered  by  me  for  the  love  of  those  great  hearts, 
for  no  one  but  God  could  know  what  such  love  was 
to  me  in  those  dark  days. 

I  remember  with  pleasure  some  of  the  old  clergy 
who  witnessed  a  good  confession  in  the  days  when, 
the  Church  was  spoken  against. 

Father  Stokes,  a  clergyman  in  western  New  York, 
was  one  of  these.  Bishop  de  Lancey,  who  had  visited 
Lockport  to  consecrate  a  church,  was  asked  to  send  a 
clergyman  to  the  Presbyterian  Church  for  the  same 
Sunday.  Several  who  were  asked  declined,  and 
finally  the  bishop  said:  — 

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xxxiii.  OF  A  LONG  EPISCOPATE  429 

"  Father  Stokes,  you  will  have  to  go." 

The  bishop  and  clergy  dined  at  the  house  of  my 
uncle,  Judge  Ransom;  but  Father  Stokes  did  not 
appear  until  dinner  was  over. 

''  I  hope  that  you  have  not  been  preaching  all  this 
time,"  said  the  bishop. 

'^  Yes,"  was  the  answer,  "  most  of  the  time.  They 
know  very  little  about  the  Church,  and  so  I  preached 
on  Apostolic  Succession.  When  I  had  finished,  an 
elder  came  up  to  the  pulpit  and  said  that  my  ser- 
vices would  not  be  required  in  the  afternoon.  I  told 
the  congregation  what  the  elder  had  said,  and  then 
informed  them  that  as  I  could  not  come  in  the  after- 
noon, and  that  as  the  sermon  which  they  had  just 
heard  was  one  of  two  to  be  preached  in  sequence,  I 
would  now  deliver  the  second  one.  And,  Bishop^ 
they  all  stayed  !  " 

Dominie  Johnson,  as  he  was  called,  was  a  shepherd 
of  the  poor,  and  it  was  his  custom  to  wait  at  the 
factory  door  at  closing  time  to  speak  a  kind  word 
to  the  operatives.  One  day  an  infidel  among  them 
said:  — 

"  Dominie,  you  believe  in  the  devil ;  I  would  like 
to  see  the  devil." 

^^Have  a  little  patience,  my  friend,"  was  the 
answer. 

Again,  a  clergyman  of  another  communion  said, 
pointing  to  a  picture  of  a  drowning  man  to  whom 
the  sailors  in  a  ship  were  throwing  a  rope :  — 

"  Dominie,  that  man  can  pray  without  a  book." 

"  Yes,"  was  the  reply,  "  but  you  see  he  is  not  in 
the  ship." 

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480  LIGHTS  AND  SHADOWS  chap,  xxxiif. 

They  were  days  of  conflict,  but  so  consecrated  were 
the  lives  of  those  great  hearts  that  love  overshadowed 
the  diflEerences.  A  venerable  clergyman  once  said  to 
me  after  some  sharp  strife  had  been  going  on :  — 

"Bishop,  some  of  our  brethren  have  been  men 
of  war  from  their  youth,  and  when  our  Heavenly 
Father  sees  fit  to  call  them  to  Paradise,  we  shall 
have  peace." 

There  were  few  men  to  whom  I  was  more  attached 
by  bonds  of  affection  than  to  the  Rt.  Rev.  Arthur 
Cleveland  Coxe,  —  a  poet,  a  most  loyal  son  of  his 
country,  and  a  champion  of  the  Church  he  so  dearly 
loved.  While  I  was  rector  at  Rome,  a  clergyman 
of  another  communion  wrote  an  article  denouncing 
Dr.  Coxe  for  a  lecture  which  he  had  delivered  upon 
Charles  I.,  and  saying  that  his  next  eulogy  would 
undoubtedly  be  upon  Archbishop  Laud  or  Judas 
Iscariot.  I  wrote  a  defence  of  Dr.  Coxe,  which  led 
to  an  interesting  and  lifelong  correspondence  and 
friendship  between  my  dear  brother  and  myself. 


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CHAPTER   XXXIV 

At  the  meeting  of  the  General  Convention  in  Bal- 
timore in  1892,  San  Francisco,  Saratoga  Springs, 
Denver,  and  Louisville  were  mentioned  in  considering 
the  place  for  the  next  meeting  of  the  Convention. 
The  two  Houses  did  not  agree,  and  in  the  discussion 
which  followed,  Judge  Atwater  of  Minnesota  advo- 
cated Minneapolis.  In  his  characteristic  speech  he 
alluded  to  the  unity  which  had  distinguished  the 
diocese  of  Minnesota,  and  playfully  said  that  he 
"  could  assure,  the  Convention  that  Minnesota  would 
satisfy  all  parties  in  the  Church :  that  there  was  St. 
Paul  for  the  conservative,  old-fashioned  Churchmen, 
St.  Anthony  for  those  of  more  advanced  views,  and 
for  all  there  would  be  the  open-handed  hospitality  of 
the  West,  with  the  object-lesson  of  a  household  at 
unity  with  itself."  Other  Minnesota  delegates  joined 
in  the  invitation,  and  Minneapolis  was  decided  upon. 

The  Greneral  Convention  is  composed  of  two  Houses. 
The  House  of  Bishops,  of  which  every  bishop  is  a 
member,  meets  by  itself  under  the  presidency  of  the 
senior  bishop  present.  It  has  its  own  chairman  who 
is  elected  for  three  years.  The  House  of  Clerical  and 
Lay  deputies  is  composed  of  four  clerical  and  four  lay 
delegates  from  each  diocese,  and  one  clerical  and  one 
lay  delegate  from  each  missionary  jurisdiction.  The 
clergy  and  laity  vote  separately,  each  representing  its 

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432  LIGHTS  AND  SHADOWS  chap. 

own  order,  and  the  afl&rmative  vote  of  the  two  orders 
are  necessary  to  carry  any  measure.  And  this  must 
be  adopted  by  the  House  of  Bishops  before  it  becomes 
the  action  of  the  Convention. 

In  1789,  when  the  General  Convention  was  organ- 
ized, there  were  four  bishops  of  the  American  Church, 
while  there  are  now  ninety. 

The  absence  of  the  Rt.  Rev.  John  Williams  was 
regretted  by  all.  This  was  the  first  time  of  the 
meeting  of  the  General  Convention  west  of  the  Mis- 
sissippi River,  and  in  God's  providence  the  bishop 
presided  in  his  own  diocese,  the  scene  of  his  labors 
for  thirty-six  years. 

The  committee  of  the  clergy  and  laity  of  St.  Paul 
and  Minneapolis  had  been  indefatigable  in  their  prep- 
arations, and  no  General  Convention  has  been  re- 
ceived with  warmer  welcomes  by  the  Churchmen  of 
the  diocese  and  their  fellow  Christians. 

To  quote  from  a  letter  of  my  brother,  the  Rev.  H. 
P.  Nichols  of  St.  Mark's  Church,  Minneapolis :  — 

The  interest  felt  in  the  Convention's  coming  to  Minnesota, 
and  the  welcome  extended  to  its  members,  knew  no  limitation 
of  church  boundaries.  The  doors  of  our  hospitable  citizens 
were  all  wide  open,  and  the  crowded  congregations  at  every 
service  included  a  large  proportion  outside  of  our  own  Com- 
munion ;  and  it  was  the  general  verdict  that  the  city  of  Minne- 
apolis surrendered  to  the  Convention  all  its  strongholds.  The 
community  gave  itself  up  with  every  possible  demonstration  of 
honor,  after  elaborate  preparations,  to  the  entertainment  of  the 
guests  of  its  Bishop.  It  was  a  spontaneous  tribute  of  apprecia- 
tion by  every  class  and  creed  to  the  work  which  the  Church  under 
his  leadership  had  done  in  the  state  and  in  the  cathedral  city. 

Our  friends  found,  too,  certain  problems  confronting  our 
American  Christianity  and  Churchmanship  worked  out  along 

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XXXIV.  OF  A  LONG  EPISCOPATE  438 

wise  lines  in  this  diocese.  It  was  a  surprise  to  many  to  find 
the  Church  established  to  such  good  advantage  in  the  smaller 
cities  and  towns  of  the  state,  strong  in  the  esteem  and  affection 
of  the  inhabitants.  There  is  little  in  the  diocese  of  suspicion 
and  hostility  toward  the  Episcopal  Church,  found  so  largely  in 
the  rural  communities  in  our  country. 

The  opening  service  was  in  Gethsemane  Church. 
The  procession  was  led  by  the  Rev.  Dr.  J.  J.  Faud^, 
rector  of  the  parish.  The  surpliced  choir,  the  white- 
robed  priests,  and  the  seventy  bishops  were  in  strange 
contrast  to  my  first  service  in  Minneapolis,  held  in  a 
rude  frame  chapel.  Minneapolis  was  then  a  village 
of  five  thousand  inhabitants,  its  houses  dotted  over 
the  prairie. 

I  celebrated  the  Holy  Communion,  with  Bishop 
Neely  and  the  Rt.  Rev.  Dr.  Machray,  Archbishop 
of  Canada,  as  Epistoler  and  Gospeller.  The  sermon 
was  delivered  by  the  Rt.  Rev.  Dr.  A.  C.  Coxe. 

The  debates  of  the  Convention  were  characterized 
by  a  spirit  of  charity  and  love.  The  Rev.  Dr.  Joseph 
T.  Smith,  Moderator  of  the  General  Assembly  of 
the  Presbyterian  Church,  was  received  by  the  bishops 
at  the  House  of  Bishops,  and  no  one  who  heard  his 
address  on  the  subject  of  Christian  unity  could  forget 
his  words,  which  came  fresh  from  a  heart  mourning 
over  Christian  divisions. 

There  were  many  pleasant  receptions  given  to  the 
Convention, — among  them  one  by  Mr,  and  Mrs.  James 
J.  Hill  of  St.  Paul,  at  which  Archbishop  Ireland  and 
other  distinguished  clergy  of  the  Roman  Catholic 
Church  were  present.^     A  reception  was  given  at  the 

^  Aichbiohop  Ireland,  of  St.  Paul,  is  devoted  to  the  welfare  of  the  flock 
oommitted  to  his  care,  and  while  a  firm  believer  in  the  doctrines  of  the 
2f 

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434  LIGHTS  AND  SHADOWS  chap. 

West  Hotel  to  Bishop  Gilbert  and  myself  at  which 
about  two  thousand  guests  were  in  attendance. 

Perhaps  nothing  was  of  greater  interest  to  the  Con- 
vention than  the  extent  to  which  our  diocese  has  in- 
corporated with  itself  the  members  of  the  Swedish 
National  Church.  It  was  a  revelation  to  many  of 
those  who  thronged  to  the  services  of  St.  Ansgarius, 
to  find  children  of  this  sister  church  under  the  foster- 
ing care  of  the  American  Church,  even  as  it  was  in 
the  colonial  days  of  Delaware  and  Pennsylvania. 

In  1857,  during  my  rectorship  in  Chicago,  the  Rev. 
G.  Unonius,  Rector  of  St.  Ansgarius'  Church  of  that 
city,  resigned  his  cure  to  return  to  Sweden.  He  asked 
me  to  take  it  under  my  charge,  and  therefore  one  of 
the  three  services  which  I  held  every  Sunday  was  for 
the  Swedish  congregation.  In  my  work  for  them  I 
became  deeply  attached  to  the  Scandinavian  race  for 
their  love  of  home,  their  devotion  to  freedom,  and 
their  loyalty  to  Government  and  God. 

Thirty-one  years  ago  I  said  in  a  Convention  ad- 
dress, ''  The  position  of  the  members  of  the  Church 
of  Sweden  in  our  state  has  long  been  of  deep  interest 
to  me.  With  a  valid  ministry,  a  reformed  faith,  and 
a  liturgical  service,  they  ought  to  be  in  communion 
with  us.  For  lack  of  their  own  Episcopate  as  a  bond 
of  union  between  them,  they  are  becoming  divided, 
and  are  losing  their  distinctive  character  as  members 
of  the  Church. 

Roman  Catholio  Church,  he  is  a  patriotic  American,  desiring  that  his  peo- 
ple may  be  worthy  citizens  of  the  Republic,  and  not  believing  it  wise  to 
have  a  little  Sweden,  an  Ireland,  or  a  Germany  within  our  borders.  His 
work  in  behalf  of  temperance  among  his  people  is  worthy  of  grateful 
recognition. 

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XXXIV.  OF  A  LONG  EPISCOPATE  485 

"The  Bishop  of  Illinois,  the  Rt.  Rev.  Dr.  White- 
house,  to  whom  the  Church  owes  so  much  for  his 
efforts  in  behalf  of  Catholic  union  abroad,  has  re- 
ceived into  his  diocese  clergy  and  laity  of  the  Church 
of  Sweden.  During  his  late  visit  to  Sweden  he 
met  their  primate  and  many  of  their  bishops,  and 
their  intercourse  was  most  fraternal.  The  Arch- 
bishop of  Sweden  received  the  Holy  Communion  at 
his  hands,  and  arrangements  were  made  whereby 
the  clergy  should  give  letters  of  recommendation  to 
us  where  they  had  no  clergy  of  their  own." 

Minnesota  has  an  enormous  population  of  Swedes 
and  Norwegians,  who  are  among  our  best  adopted 
citizens.  Minneapolis  alone  has  nearly  fifty  thousand 
Scandinavians.  Often  and  often  I  have  tried  to 
devise  plans  whereby  these  children  of  a  sister  church 
might  become  fellow-heirs  with  us,  the  heart  of  my 
dear  coadjutor  beating  with  me.  At  one  time  we  had 
a  Norwegian  clergyman  of  rare  talents  and  a  marvel- 
lous gift  of  oratory,  who  translated  the  Prayer  Book 
into  Norwegian ;  but  his  services  left  no  permanent 
result.  Sectarianism  was  doing  its  fatal  work  in 
dividing  those  who  had  been  of  one  faith  into  sepa- 
rate communions,  and  often  these  divisions  brought 
bitterness  and  strife;  but  where  we  knew  no  way, 
God  made  a  way. 

In  September,  1892,  the  Rev.  Olaf  A.  Toffteen,  who 
had  been  ordained  by  the  Bishop  of  Quincy,  came  to 
Minnesota  from  the  diocese  of  Quincy,  and  held  his 
first  service  with  a  congregation  of  not  over  fifteen 
or  twenty  persons,  the  average  number  up  to  Christ- 
mas.    It  was  then  proposed  by  the  Rev.   H.   P. 

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436  LIGHTS  AND  SHADOWS  chap. 

Nichols  that  there  should  be  a  grand  Christmas  ser- 
vice in  St.  Mark's  Church,  at  five  o'clock  in  the 
morning.  Five  hundred  Swedes  were  present,  and  I 
doubt  if  there  were  hearts  which  sang  Christmas 
songs  that  day  with  more  gladness  than  those  of 
the  Rev,  Mr.  Nichols  and  the  Rev.  Mr.  Toffteen.  The 
service  seemed  to  take  every  Swede  back  to  the 
home  of  his  fathers,  to  the  parish  church,  and 
the  voice  of  the  Mother  was  heard  welcoming  him  to 
the  home  in  the  Church  of  the  land  of  his  adoption. 
Those  of  us  who  have  sojourned  in  foreign  lands  can 
recall  the  thrill  of  joy  which  came  to  our  hearts 
when  we  heard  in  the  dear  liturgy  our  Mother's 
voice;  and  with  no  people  does  the  love  of  home 
burn  more  brightly  than  with  the  Scandinavians. 

That  Christmas  service,  under  God,  was  the  proph- 
ecy of  success.  In  March,  1893,  a  parish  was  or- 
ganized and  named  after  St.  Ansgarius,  who  carried 
the  gospel  to  Scandinavia.  The  services  were  held 
according  to  the  Prayer  Book  of  the  Church  in 
Sweden,  and  those  persons  who  had  been  confirmed 
in  Sweden  were  accepted  on  letters  dismissory;  and 
to-day  Mr.  Toffteen  has  a  congregation  of  eight 
hundred. 

During  the  autumn  and  winter  two  other  Swedish 
congregations  were  organized,  the  Church  of  St» 
Johannes  and  the  Church  of  the  Messiah.  In  the 
spring  of  1893  a  Swedish  church  was  organized  in 
Litchfield,  and  then  one  in  Cokato,  while  the  one 
in  St.  Paul  has  the  promise  of  being  the  largest 
Episcopal  congregation  in  that  city. 

The  Swedish  clergymen  whom  we  now  have  are 

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XXXIV.  OF  A  LONG  EPISCOPATE  437 

honored  and  beloved  by  their  brethren,  and  have 
exhibited  a  self-denial  and  devotion  worthy  of  the 
purest  days  of  the  Church. 

A  prominent  priest  of  the  Roman  Catholic  Com- 
munion wrote  me :  "I  have  carefully  watched  Mr. 
Toffteen  and  his  work ;  he  is  truly  a  man  of  God, 
and  I  only  wish  we  had  a  man  of  like  spirit  to  do 
the  same  work  for  us  among  the  Scandinavian  popu- 
lation." 

I  believe  that  the  Church  of  Sweden  was  our  twin 
sister  at  the  time  when  great-hearted  souls  were 
carrying  the  gospel  to  the  ancient  Britons.  Men 
of  like  zeal  and  consecration  were  taking  the  glad 
tidings  to  those  who  sat  in  darkness  in  the  northern 
forests  of  Sweden.  When,  by  persecution,  Sweden 
lost  its  pastors,  men  like  Siegfried  were  sent  from 
Britain  to  aid  in  rebuilding  the  waste  places  of  the 
Church  of  Sweden. 

At  the  Lambeth  Conference  of  1888,  in  a  report 
which  was  made  by  a  committee  composed  of  some 
of  the  most  distinguished  bishops  of  the  Anglican 
Communion,  are  these  words :  — 

Your  Committee  consider  that  in  view  of  the  increasing 
number  of  Swedes  and  other  Scandinavians  now  living  in 
America  and  in  the  English  colonies,  as  well  as  for  the  further- 
ance of  Christian  unity,  earnest  effort  should  be  made  to 
establish  more  friendly  relations  between  the  Scandinavian 
and  Anglican  Churches. 

In  regard  to  the  Swedish  Church  your  Committee  are  of  the 
opinion  that,  as  its  standards  of  doctrine  are  to  a  great  extent 
in  accord  with  our  own,  and  its  continuity  as  a  National 
Church  has  never  been  broken,  any  approach  on  its  part  should 
be  most  gladly  welcomed,  with  a  view  to  mutual  ex|planation 


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438  LIGHTS  AND  SHADOWS  chap. 

of  differences,  and  the  ultimate  establishment,  if  possible,  of 
permanent  inter-communion  on  sound  principles  of  ecclesiasti- 
cal polity. 

Tliis  report  was  signed  by  fifteen  bishops,  among 
whom  were  men  foremost  in  the  Episcopate  as  theo- 
logians :  the  Archbishop  of  Dublin,  Bishop  Harold 
Browne  of  Winchester,  the  Bishop  of  Cashel,  the 
Bishop  of  Salisbury,  the  Bishop  of  Lincoln,  the 
Bishop  of  Lichfield,  and  the  Bishops  of  Central 
Africa,  Cork,  Derry,  Dunnedin,  Gibraltar,  Iowa,  Al- 
bany, North  Carolina,  and  western  New  York  (Bishop 
Coxe). 

The  Lambeth  Conference  adopted  the  recommen- 
dations of  this  report ;  and  it  is  in  the  spirit  of  this 
declaration  of  one  hundred  and  fifty  bishops  assem- 
bled at  Lambeth,  that  our  Swedish  work,  which  has 
borne  the  blessing  of  Almighty  God,  has  been  carried 
on.  And  with  many  of  my  brethren  I  see  in  it  a 
prophecy  of  the  reunion  of  Christians. 

The  citizens  of  Faribault  invited  the  bishops  and 
deputies  to  visit  the  Cathedral  town.  The  committee 
of  arrangements  was  composed  of  Churchmen,  Roman 
Catholics,  and  members  of  other  religious  bodies; 
the  following  incident  will  show  the  kindly  spirit  of 
my  fellow-citizens.  One  of  the  committee,  a  Roman 
Catholic,  said,  "  There  must  be  a  four-horse  carriage 
for  our  bishop,"  and  when  it  was  suggested  that  the 
bishop  would  think  it  unnecessary,  he  exclaimed, 
"  The  bishop  shall  have  a  four-horse  carriage  if  I 
pay  for  it  myself!"  And  when  a  Roman  Catholic 
livery  man  was  asked  how  many  carriages  he 
could  furnish  for  the  occasion,  h«  answered,  **You 

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XXXIV.  OF  A  LONG  EPISCOPATE  480 

can  have  every  horse  and  carriage  in  my  stable  with- 
out a  dollar  of  expense."  Special  trains  were  gen- 
erously furnished  by  Mr.  Roswell  Miller,  president 
of  the  railway.  On  arriving  at  Faribault  four  hun- 
dred carriages  were  waiting  for  the  guests.  The 
streets  were  decorated  with  floral  arches  and  flags, 
and  bands  of  music  sounded  a  welcome.  The  line  of 
the  procession  passed  the  state  institutions  for  the 
Blind,  the  Deaf  and  Dumb,  and  for  Defective  Chil- 
dren, and  then  on  to  the  schools.  Seabury  Divinity 
School  came  first,  with  its  gray  stone  buildings  in  a 
park  of  thirty  acres,  where  is  still  preserved  the 
small  frame  building  first  erected  for  the  theological 
school.  Then  St.  Mary's  Hall  with  its  pleasant 
grounds,  and  Shattuck  School  in  a  park  of  one  hun- 
dred and  sixty  acres. 

In  the  Shattuck  armory  the  ladies  of  the  town 
served  a  collation  to  seven  hundred  and  fifty  guests. 

During  the  sittings  of  the  Convention  the  Woman's 
Auxiliary  to  the  Board  of  Missions  convened  in 
Christ  Church,  St.  Paul.  I  delivered  an  address  of 
welcome  to  these  daughters  of  the  Church,  and  on 
behalf  of  my  brethren,  the  bishops  and  clergy, 
thanked  them  for  their  faithful  labors  and  their 
offering,  which  amounted  to  over  fifty-six  thousand 
dollars. 

The  Woman's  Auxiliary,  organized  in  1872,  by  a 
few  faithful  women  of  the  Church,  now  has  branches 
in  every  diocese  and  missionary  jurisdiction  of  the 
Church,  and  has  proved  one  of  the  most  efficient 
instruments  in  the  spread  of  the  gospel. 

The  Chiu'ch  Club  of  Minnesota  gave  a  dinner  to 

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440  LIGHTS  AND  SHADOWS  chap. 

the  General  Convention,  at  which  fifty  seven  bishops 
and  many  members  of  the  House  of  Deputies  were 
present.  Judge  Nelson's  welcome  to  the  guests  was 
responded  to  by  Bishop  Potter,  of  New  York,  and 
others  of   the  bishops  made  characteristic  speeches. 

On  the  last  day  of  the  session,  my  brethren  of  the 
House  of  Bishops  presented  me  with  a  beautiful  lov- 
ing cup. 

It  was  at  this  time  that  the  northern  counties  of 
the  state  were  made  a  separate  Missionary  Jurisdic- 
tion. The  great  increase  of  population  in  the  iron 
mining  district  of  Lake  Superior,  the  lumber  camps 
scattered  throughout  the  vast  pine  forests,  and  the 
settlement  of  the  Red  River  Valley,  opened  for  the 
Church  an  amount  of  work  which  made  it  impossible 
for  my  coadjutor  and  me  to  care  for  faithfully.  The 
following  year  the  Rev.  Dr.  Morrison  was  elected 
Bishop  of  this  Jurisdiction. 

One  of  the  wisest  acts  of  the  Convention  was  the 
election  and  confirmation  of  the  Rev.  Dr.  T.  P.  Rowe 
as  bishop  for  the  Missionary  Jurisdiction  of  Alaska. 
Fifteen  years  ago,  when  I  visited  Alaska  and  saw  its 
heathen  red  men,  my  heart  went  out  to  them  in 
deepest  sympathy;  and  had  I  been  unfettered,  I 
would  have  offered  myself  to  carry  to  them  the 
gospel.  During  this  visit  I  learned  much  of  the 
wonderful  mission  of  Mr.  Duncan  at  Matakalatka. 

At  each  subsequent  General  Convention  I  plead 
with  my  brethren  that  our  Church  should  establish 
a  missionary  jurisdiction  in  Alaska  and  send  out  a 
bishop;  and  so  my  heart  thrilled  with  joy  when 
dear  Bishop  Rowe  was  finally  elected.     Subsequent 

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XXXIV.  OF  A  LONG  EPISCOPATE  441 

events  have  proved  the  wisdom  of  the  Church's 
choice.  The  story  of  his  joumejdngs  over  icy  fields 
and  moujitains  and  the  blessing  of  God  upon  his 
labors  remind  one  of  the  stories  of  apostolic  days. 
When  objections  were  made  to  this  election  on  the 
ground  of  additional  burdens  on  an  impoverished 
missionary  treasury,  a  generous  layman  of  New 
York  offered  to  pay  the  bishop's  salary  for  three 
years. 


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CHAPTER    XXXV 

Whek  in  England  many  years  ago,  I  was  in  the 
House  of  Lords,  standing  behind  the  woolsack.  Not 
knowing  the  speaker,  who  arose  just  after  I  entered, 
I  asked  his  name  of  a  gentleman  in  front  of  me, 
whose  face  was  not  in  view.  "It  is  Lord  Derby," 
was  the  answer,  and  turning,  he  courteously  asked 
if  I  were  a  stranger,  and  proceeded  to  point  out  the 
different  members,  at  the  same  time  making  brief 
and  interesting  comments  upon  the  more  important 
ones.  I  at  once  recognized  Mr.  Gladstone,  whom 
later  I  came  to  know  and  admire.  I  was  in  Oxford 
at  the  time  Mr.  Gladstone  stood  for  the  Suffrages  of 
the  University,  when  political  excitement  ran  high 
between  his  friends  and  enemies,  the  result  having 
been  that  he  ceased  to  be  the  representative  of  Ox- 
ford in  Parliament.  I  do  not  remember  any  election 
in  America  where  so  much  bitterness  of  feeling  was 
exhibited  by  both  parties.  His  opponents  seemed  to 
regard  him  as  a  man  of  sin,  who  would  bring  in  his 
train  every  form  of  error  and  rebellion.  His  friends 
spoke  of  him  with  equal  praise  as  one  whose  mission 
was  to  elevate  the  people  of  England  and  redress  the 
wrongs  of  the  laboring  classes.  As  I  listened  to 
these  discussions,  Mr.  Gladstone  rose  before  me  as 
one  who  had  a  profoimd  love  for  humanity,  a  deep 
pity  for  the  oppressed,  and  an  unwavering  faith  in 

442 

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! 


CHAF.  XXXV.  A  LONG  EPISCOPATE  44S 

his  Master,  Jesus  Christ.  I  had  many  conversations 
about  him  with  Bishop  Wilberforce,  who  was  his 
personal  friend,  and  although  he  differed  with  him 
on  many  questions  of  public  polity,  he  regarded  him 
as  one  of  the  greatest  intellects  and  statesmen  of 
England.  I  then  thought,  as  I  do  now,  that  Mr. 
Gladstone  was  too  great  a  man  to  be  a  consistent 
follower  of  any  party.  Men  saw  him  sometimes  on 
one  side,  sometimes  on  the  other,  but  always  on  the 
side  which  he  believed  to  be  that  of  human  rights 
and  loyalty  to  God. 

I  have  listened  to  many  of  his  remarkable  speeches 
in  Parliament,  but  one  of  the  pleasantest  memories 
is  that  of  the  eager  expression  of  gladness  on  his 
face,  as  he  sat  before  me  in  St.  Margaret's  Church 
listening  to  my  story  of  what  God  had  permitted  me 
to  do  for  the  red  men,  and  of  the  sympathy  which  he 
afterward  expressed  in  the  work.  He  presented  me 
with  a  complete  set  of  his  works,  which  I  gave  to  Sea- 
bury  Divinity  School.  I  count  among  my  treasures  a 
weU-worn  walking  stick  which  Mr.  Gladstone  used 
for  many  years,  given  me  at  Hawarden  Castle. 
When  Mr.  Gladstone  died,  the  citizens  of  many 
nations  joined  with  England  in  saying,  "A  great 
man  has  fallen  to-day  in  Israel." 

BUTTKRSTOWN,  DuNXELD,  N.  B. 

Sept.  4,  W. 

Bight  Bev.  and  dear  Bishop ;  .  .  .  I  hope  that  your  Lordship 
is  now  being  favored  with  a  good  passage  back  to  America,  and 
I  also  hope  that  you  carry  with  you  satisfactory  remembrances 
and  experiences  of  the  Lambeth  Conference. 

I  suppose  that  we  must  not  at  present  look  for  great  tangi- 
ble results  from  these  conferences,  but  the  moral  effect,  espe- 

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444  LIGHTS  AND  SHADOWS  chap. 

cially  in  promoting  both  a  sense  and  a  spirit  of  unity,  has  been 
great  and  will  probably  be  greater  yet. 

For  my  own  part,  and  far  advanced  as  I  now  am  in  my  de- 
clining years,  as  I  look  back  to  the  condition  of  the  Anglican 
Church  in  my  youth  and  make  the  comparison  with  what  it  is 
now,  I  can  hardly  repress  my  astonishment  at  what  God  has 
wrought  on  our  behalf.  I  trust  that  the  same  can  be  said  of 
the  Church  of  the  United  States. 

The  position  of  the  Archbishop  of  Canterbury  is  now  very 
great,  and  one  is  tempted  to  wish  that  some  mode  of  recogniz- 
ing it  by  further  title  or  otherwise  could  be  found,  but  I  hope 
and  fully  believe  precaution  will  always  be  taken  against  his 
growing  into  a  Pope. 

I  remain,  Eight  Eev.  and  Dear  Bishop, 
With  profound  respect. 

Your  most  sincere  and  faithful 

W.  E.  Gladstone. 
BIa^T  Rev.  the  Bishop  op  Mtctnesota. 

I  have  often  been  asked  my  impressions  of  Dr. 
Pusey,  whom  I  knew,  and  whose  guest  I  have  been  at 
Oxford.  I  always  felt  that  I  was  in  the  presence  of 
a  great  intellect  and  a  great  saint.  On  our  last 
meeting  I  remember  with  what  profound  interest  he 
spoke  of  the  new  life  awakening  in  the  Church  of 
England,  and  of  his  faith  in  the  future.  He  asked 
many  questions  about  the  organization  and  work  of 
the  American  Church,  arid  was  particularly  interested 
in  our  Indian  missions.  He  was  one  morning  show- 
ing me  some  of  the  treasures  of  Bodleian  Library,  and 
our  conversation  turned  upon  the  free  church  system. 

In  answer  to  my  query  as  to  whether  the  cause  of 
free  churches  was  making  much  progress  in  England 
he  said  no,  and  went  on  to  express  his  belief  that  the 
history  of  the  Church  and  its  endowments  were  so 

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r^.'^- 


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^  /*^c^  ^^  >Wr^^<2-'t/^ 

ItUrHu^  JU-^^H*^  i^^^7  Ci^uu^*Uc^  ^ 
ftn.  **^  <?^«^  A^'^  /  ^^^^  ^^  ^^" 


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/-A^^Ofc^"^*/  /  Urpa  ^GiU^  Ju'^ioi 

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XXXV.  OF  A  LONG  EPISCOPATE  445 

intertwined  with  the  State  that  they  could  not  be 
severed  without  peril  to  both.  Finding  that  he  had 
misapprehended  my  question,  he  said :  — 

"  Oh,  you  mean  free  and  open  seats !  There  can 
be  no  question  about  that.  The  Church  should  al- 
ways give  a  like  welcome  to  all." 

I  recall  one  of  his  letters  to  me  in  which  he  empha- 
sized particularly  this  point.  Knowing  my  interest 
in  eleemosynary  work,  he  gave  me  a  letter  to  Mrs. 
Sellon,  the  founder  of  the  Sisterhood  of  All  Saints, 
Margaret  Street,  London,  from  whom  I  learned  the 
lines  of  work  done  by  her  sisterhood,  which  was  at 
that  time  in  its  comparative  infancy,  but  which  ha« 
since  spread  throughout  the  world. 

I  met  at  Dr.  Pusey's  Bishop  Forbes  of  Scotland, 
who  was  afterward  condemned  by  the  Scottish  bish- 
ops for  his  views  on  the  Blessed  Sacrament.  He 
impressed  me  as  a  man  of  most  devout  heart. 

Dean  Burgon  was  then  the  preacher  at  St.  Mary's, 
Oxford.  I  spent  many  delightful  hours  with  him, 
and  found  him  one  of  the  quaintest  of  men. 

He  had  a  reverent  love  for  the  King  James  version 
of  the  Scriptures,  and  felt  most  keenly  the  mistakes 
which  he  believed  were  in  the  revised  version. 

At  a  meeting  of  the  Fellows  of  the  University  at 
which  I  was  present  there  was  a  discussion  about  a 
reading-room  and  library  which  had  been  established 
by  the  railway  operatives,  and  which  they  had  asked 
the  members  of  the  University  to  take  under  their 
care,  with  the  condition  that  the  dissenting  clergy, 
who  were  pastors  of  some  of  the  men  interested, 
might    use   the    hall  for    lectures.      After  several 

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446  LIGHTS  AND  SHADOWS  chap. 

speeches  in  opposition,  I  was  asked  my  opinion.  I 
said  that  in  America  there  were  many  places  where 
the  Church  was  a  small  minority,  and  that  I  doubted 
if  there  were  a  bishop  in  our  communion  who  would 
not  count  it  a  joy  to  receive  such  a  reading-room 
under  his  care,  satisfied  that  the  Church  would  vindi- 
cate herself  and  win  the  love  of  the  men. 

In  the  summer  of  1897,  accompanied  by  my  dear 
wife,  I  went  to  England  to  attend  the  fourth  Lambeth 
Conference.  It  was  the  loving  Providence  of  God 
that  first  made  one  who  is  now  my  helper  in  all  His 
work  my  parishioner.  Her  love  and  sympathy  for 
the  sorrowful  and  heavy  laden,  her  deep  interest  in 
the  brown  and  black  races  who  have  so  long  held  a 
place  in  my  heart  drew  us  together.  We  were 
married  in  the  Church  of  St.  Bartholomew  in  New 
York  by  my  beloved  brother  the  Rt.  Rev.  Henry 
C.  Potter.  In  this  gift  my  Heavenly  Father  has 
overpaid  me  for  all  the  burdens  which  I  have  carried 
for  His  children. 

It  was  a  summer  fraught  with  interest,  not  only  to 
Churchmen  but  to  all  Christendom  gathered  to  pay 
tribute  to  the  Queen  and  woman  whose  Christian 
influence  during  the  sixty  years  of  her  reign  has 
kindled  respect  and  admiration  in  all  hearts,  irre- 
spective of  country. 

The  first  of  the  special  sermons  which  I  had  been 
asked  the  preceding  winter  to  preach  at  this  time 
was  in  Salisbury  Cathedral,  June  3,  in  commemo- 
ration of  the  thirteen  hundredth  anniversary  of  the 
baptism  of  King  Ethelbert,  the  first  Christian  Saxon 
king.     It  was  a  memorable  service  with  a  congrega- 

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xxxT.  OF  A  LOiJG  EPISCOPATE  447 

tion  of  seven  thousand  persons,  seven  hundred  robed 
clergy,  and  fourteen  hundred  choristers. 

I  well  remember  the  first  sermon  I  delivered  in 
Salisbury  Cathedral  many  years  ago,  when  I  was  the 
guest  of  my  dear  friend  Mrs.  H.  Sidney  Lear,  who 
has  endeared  herself  to  English  and  to  Continental 
churches  by  her  lives  of  the  great  saints  and  heroes 
of  the  Church.  I  first  made  her  acquaintance  at 
Mentone  in  1865,  where  I  often  celebrated  the  Holy 
Communion  for  her  in  her  home,  and  in  memory  of 
which  she  presented  me  with  a  beautiful  gold  Com- 
munion service.  A  glimpse  of  that  life  consecrated 
to  the  service  of  the  Church  may  be  caught  from  the 
following  letters. 

Thx  Closb,  Salisbubt, 
May  7th,  1873. 

My  dear  Bishop :  I  cannot  help  fearing  that  I  have  lost  a  let- 
ter from  you,  as  not  long  ago  an  envelope  reached  me,  but  open, 
and  containing  only  the  printed  letter  of  your  two  professors. 
I  fancy  that  it  left  your  hands  containing  more,  and  if  so,  I 
greatly  regret  losing  your  own  words.  I  have  just  sent  you 
a  book  of  mine  —  the  subject  is  scarcely  fitting  for  a  woman's 
pen,  you  will  say  —  "  Spiritual  Guidance,"  but  I  was  bidden  to 
do  it ;  and  after  all,  it  is  only  another  and  wiser  author's  mind, 
arranged  by  me  in  a  different  and  more  modern  style,  and  Mr. 
Garter's  imprimature  is  meant  to  put  me  out  of  the  question. 
These  are  days  in  which  all  strength  of  mind,  heart,  and  body 
seem  needed  among  those  who  love  oiur  Dear  Lord  and  want  to 
extend  His  Kingdom  on  earth.  But  amid  all  the  clouds  of 
misbelief,  secular  education,  and  what  not,  it  is  comforting  to 
feel  that  there  is  a  very  wide  and  real  growth  of  deep  religious 
feeling  among  us,  and  that  among  the  poorer  classes ;  though 
in  truth  the  very  daylight  let  in,  shows  how  gross  the  darkness, 
still  impenetrated,  is. 

The  Athanasian   Creed  question  may  be  looked  upon  as 

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448  LIGHTS  AND  SHADOWS  chap. 

settled  among  us  for  the  present^  I  suppose.  But  no  doubt 
the  Evil  One  will  only  wait  his  opportunity  to  renew  the 
attack.  It  is  so  evident  that  all  dogmatic  belief  is  the  real 
object  of  his  attempts  in  this  direction. 

I  have  been  very  much  interested  in  some  of  the  stories  you 
kindly  sent  me  in  the  winter.  There  is  such  a  freshness  and 
warmth  about  them  that  to  me  they  are  very  charming.   .  .  . 

Believe  me,  my  dear  Bishop,  always  with  sincere  veneration. 
Affectionately  yours, 

H.  S.  Sidney  Leab. 

The  Close,  Salisbubt, 
July  16th,  1888. 

My  dear  Bishop:  My  house,  hands,  and  heart  have  been 
full,  but  you  have  been  much  in  the  last. 

Dear  Bishop,  you  don't  know  how  much  work  you  did  for 
God,  or  how  deeply  your  words  went  into  many  hearts.  There 
are  many  who  have  said  that  last  Monday  was  a  turning-point 
in  their  lives.  Is  it  a  very  selfish  thing  to  ask  if  you  could 
come  here  again  before  you  sail  for  America  ?  I  wouldn't  ask 
it  only  for  the  exceeding  gladness  it  would  be  for  me  to  look 
once  more  into  your  face,  but  I  feel  as  if  you  might  do  so 
much  by  speaking  once  more  to  our  people  gathered  as  they 
would  be  at  the  sound  of  your  name,  either  on  Sunday  or  week- 
day. Will  you  think  about  it,  and  if  you  say  you  can't,  I  will 
ask  no  more. 

Bishop  Kelly  wound  up  Monday's  long  and  happy  day  by  a 
few  touching  and  helpful  words,  referring  to  what  you  had 
said  in  the  morning,  and  bidding  us  remember  that  if  our 
hearts  were  stirred  within  us,  such  enthusiasm  must  take 
shape  to  be  pleasing  to  God  in  one  way  or  another  of  offering 
ourselves  and  our  possessions  to  His  service. 
Believe  me  ever 

Most  gratefully  and  affectionately  yours, 

H.  S.  Sidney  Leab. 

It  would  be  a  great  gladness  to  all  my  household  to  have 
you  here  again.  I  think  you  would  be  touched  at  some  of  the 
homdy  things  that  are  said. 


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XXXV.  OF  A  LONG  EPISCOPATE  449 

While  the  guest  of  Mrs.  Lear  I  had  the  pleasure 
of  calling  upon  the  widow  of  Bishop  Moberly,  and  of 
telling  her  of  the  great  help  which  I  had  found  in 
my  early  ministry  in  the  bishop's  book,  "  The  Great 
Forty  Days,"  when  our  Lord  unfolded  to  His  dis- 
ciples the  laws  of  the  Kingdom  of  God  on  earth  of 
which  He  would  be  King.  I  loved  Bishop  Moberly, 
one  of  those  beautiful  souls  who  in  life  and  teaching 
speak  always  of  Christ  and  His  Church.  The  follow- 
ing letter  was  written  at  the  time  of  his  consecra- 
tion :  — 

Bbiohton  Stb.  2d  Not.,  1869. 

My  dear  Brother:  Excuse  my  tardiness  in  acknowledging 
your  most  kind  and  welcome  words  of  greeting  which  reached 
me  in  Westminster  Abbey  on  Thursday  last,  — .that  great  day 
to  me  and  mine  when  I  was  consecrated  to  the  work  of  God  in 
the  high  and  holy  office  of  a  Bishop.  Surrounded  as  I  was  by 
a  multitude  of  clergy  and  other  friends,  I  felt  a  very  peculiar 
pleasure  in  the  sense  of  the  sympathy  of  a  bishop  of  that 
Sister  Church,  to  which  I  have  been  accustomed  to  look  with 
very  great  interest  and  affection,  feeling  sure  that  she  has 
tried,  and  is  trying,  with  much  blessing  and  success,  the  path 
which  ere  long  we  in  England  shall  be  called  to  try. 

.....    With  much  sense  of  your  kindness,  beg  to  remain. 
My  dear  Bishop, 

Your  very  faithful  friend  and  brother, 
Geobge  Sabum. 
The  Bight  Rev.  the  Lord  Bishop  of  Minnesota. 

The  Rt.  Rev.  Dr.  Wordsworth,  Bishop  of  Salisbury, 
whose  guests  we  were  on  the  occasion  of  my  com- 
memoration sermon  has  inherited  the  scholarly  at- 
tainments of  his  father,  the  great  Bishop  of  Lincoln, 
and  no  one  has  done  more  than  he  to  cement  the 

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450  LIGHTS  AND  SHADOWS  chap. 

bonds  of  the  Anglican  Churches  throughout  the 
world. 

The  Rt.  Rev.  Dr.  Creighton,  Bishop  of  London, 
one  of  whose  consecrators  I  was  in  1891,  delivered 
an  address  in  the  town  hall  of  Salisbury  the  evening 
preceding  the  service  at  the  Cathedral  on  the  char- 
acter and  mission  of  Augustine.  With  an  heroic 
faith  Dr.  Creighton  is  grappling  with  the  social 
problems  of  that  great  metropolis  over  which  he  is 
shepherd.  His  "History  of  the  Papacy"  is  one 
of  the  most  interesting  productions  of  the  time,  re- 
markable for  its  diligent  research  and  collection  of 
facts. 

On  Whitsuntide  I  preached  the  Ramsden  sermon 
before  the  University  of  Cambridge,  —  a  sermon  which 
was  published  for  circulation  by  request  of  the  So- 
ciety for  the  Propagation  of  the  Gospel  dn  Foreign 
Parts.  We  were  the  guests  of  the  Vice-Chancellor 
at  Sidney  Sussex  Lodge.  I  had  not  been  in  Cam- 
bridge since  1888,  when  I  preached  before  the  Uni- 
versity, and  it  was  a  pleasure  to  meet  the  many 
friends  who  have  given  me  so  warm  a  welcome. 
Among  them,  at  the  home  of  her  son,  the  Rt.  Rev. 
John  Selwyn,  was  the  widow  of  my  dear  friend,  the 
Bishop  of  New  Zealand  and  Lichfield. 

Bishop  John  Selwyn  possessed  many  of  the  traits 
which  made  his  father  the  great  missionary  bishop 
of  the  Church  of  England.  After  twelve  years  of 
heroic  service  in  New  Zealand  his  strong  constitution 
became  so  enfeebled  by  exposure  and  illness  that  he 
was  compelled  to  resign,  but  he  still  preserved  all  of 
his  missionary  zeal,  and  kindled  enthusiasm  in  the 

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XXXV.  OF  A  LONG  EPISCOPATE  461 

hearts  of  others  by  his  letters  and  addresses.  We 
were  one  day  speaking  of  his  father,  and  in  answer 
to  my  remark  that  he  was  one  of  the  finest  specimens 
of  physical  manhood  that  I  had  ever  seen,  he  told  me 
a  story  of  two  charwomen  who,  seeing  the  bishop  for 
the  first  time,  stood  gazing  after  him  in  wide-eyed 
astonishment. 

"Whobe'e?"  asked  one. 

"'E  be  the  new  Lord  Bishop/'  was  the  answer. 
"  But  I  wad  na  want  to  be  a  leg  o'  mutton  afore  'e  !  " 
gasped  the  woman. 

On  the  last  morning  of  our  visit  in  Cambridge 
Bishop  Selwyn  walked  through  raia  and  mud  before 
breakfast  to  bid  us  good-by,  and  as  I  looked  into  his 
genial  face  as  he  told  a  last  inimitable  story,  I  little 
dreamed  that  within  a  few  brief  weeks  he  would 
have  entered  into  that  higher  service  above. 

As  my  thoughts  linger  over  the  great-hearted 
father  of  this  departed  brother,  who  was  so  much  to 
me  in  the  early  days,  the  memory  of  stiU  another 
comes  before  me, — his  successor.  Bishop  Coleridge 
Patteson,  one  of  the  gentlest  souls  that  ever  lived. 
Like  her  martyred  brother.  Miss  Patteson  has  a  heart 
aglow  for  missions ;  and  an  afternoon  spent  in  her 
home  was  as  the  voice  of  the  departed. 

On  Trinity  Sunday  I  preached  in  Holy  Trinity, 
where  Shakespeare  is  buried,  at  Stratford-on-Avon, 
and  in  the  afternoon  addressed  five  hundred  children 
at  the  first  children's  missionary  meeting  ever  held 
in  this  church.  We  were  guests  of  Dr.  and  Mrs. 
Arbuthnot  at  the  pleasant  old  vicarage. 

On  our  way  from  Stratford-on-Avon  to  Southwell 

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452  LIGHTS  AND  SHADOWS  chap. 

we  stopped  in  London  to  hear  the  Oratorio  of  the 
Messiah  with  its  grand  chorus  of  four  thousand 
voices.  But  beautiful  as  it  was,  the  memory  would 
come  of  Jenny  Lind,  whom  I  had  several  times  heard 
in  that  exultant  outpouring, '-'  I  know  that  my  Re- 
deemer liveth." 

Speaking  of  Jenny  Lind,  recalls  an  amusing  inci- 
dent connected  with  the  Rev.  Enmegahbowh.  It  was 
in  the  early  days  of  our  Indian  missions,  and  Enme- 
gahbowh had  gone  East  with  some  of  the  chiefs  to 
raise  money  for  the  Church  of  St.  Columba  at  White 
Earth.  He  met  with  an  enthusiastic  reception,  and 
Jenny  Lind  sent  for  him  and  his  four  chiefs  and 
exhibited  much  interest  in  his  work.  To  use  En- 
megahbowh's  words  in  describing  the  interview  :  — 

"  She  listened  to  my  story  and  asked  many  ques- 
tions ;  then  she  said :  '  I  want  to  give  you  something 
for  your  work.     Tell  me  how  much  you  want/ 

"  We  sat  like  dumb  beasts.  No  one  dared  to  name 
a  sum.  We  thought  if  we  said  too  much,  she  would 
not  give  us  anything ;  and  if  we  said  too  little,  she 
would  not  give  us  as  much  as  was  in  her  mind.  The 
silence  grew  very  long.  I  thought  we  might  lose  all, 
and  I  said  five  hundred  dollars. 

" '  Oh,'  she  said, '  you  have  not  said  enough.'  And 
when  I  looked  at  the  cheque,  it  was  one  thousand 
dollars." 

Another  great  event  of  Enmegahbowh's  life  was 
his  visit  to  the  White  House  to  see  the  President, 
which  he  described  with  a  merry  twinkle  in  his  eyes. 

"  That  day  I  was  big  Injun  and  had  more  people 
around  me  than  even  the  Great  Father  had." 

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XXXV.  OF  A  LONG  EPISCOPATE  463 

While  guests  at  the  home  of  the  Rt.  Rev.  Dr. 
Ridding,  the  beloved  Bishop  of  Southwell,  it  was  a 
great  pleasure  to  meet  several  grand  standard  bearers 
of  the  cross  from  remote  parts  of  the  earth.  The 
Rt.  Rev.  Dr.  Tucker,  Bishop  of  Uganda,  whose  blessed 
work  I  have  long  watched,  stirred  my  heart  to  the 
depths  as  I  listened  to  the  story  of  what  may  well 
be  called  a  miracle  of  missions.  While  in  1883  there 
w;ere  but  five  Christians  in  Uganda,  there  are  now 
more  than  two  hundred  houses  of  Christian  worship 
built  by  the  natives ;  sixty  thousand  persons  can  read 
the  gospel,  while  ten  thousand  copies  of  the  New 
Testament  in  circulation  have  been  purchased  by  the 
natives.  Bishop  Tucker  presented  Mrs.  Whipple 
with  a  beautiful  leopard  skia  which  was  killed  and 
tanned  by  one  of  the  Christian  chiefs. 

At  a  missionary  meeting  in  the  Southwell  Min- 
ster where  I  delivered  an  address,  the  Rt.  Rev.  Dr. 
Awdrey,  then  Bishop  of  Osaka  but  since  translated  to 
South  Tokyo,  gave  a  most  interesting  account  of 
work  in  Japan,  dwelling  particularly  on  the  tenacity 
of  the  Japanese  character  as  being  both  an  advan- 
tage and  a  disadvantage  in  the  progress  of  Chris- 
tianity. 

An  interesting  address  was  also  made  by  the  Rt. 
Rev.  Dr.  Montgomery,  Bishop  of  Tasmania. 

The  Bishop  of  Southwell,  whose  heart  is  full  of 
love  for  missions,  was  one  whose  voice  was  gladly 
heard  in  the  conference ;  in  listening  to  him  I  was 
always  reminded  of  Bishop  Hobart's  motto,  "  Evan- 
gelical Truth  and  Apostolic  Order." 

The  hospitality  of  Southwell  Priory  is  a  charming 

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454  LIGHTS  AND  SHADOWS  chap. 

memory.  Lady  Laura  Ridding,  daughter  of  the  Earl 
of  Selboume,  late  Lord  Chancellor  of  England  —  a 
name  honored  in  America  as  one  of  the  greatest 
jurists  of  the  age  —  is  beloved  and  revered  for  her 
interest  in  all  good  work. 

In  June  we  returned  to  London  to  be  present  at 
the  Jubilee  functions,  and  the  following  Sunday 
thanksgiving  services  were  held  in  the  churches 
throughout  England.  The  Very  Rev.  Dean  Bradley 
was  the  preacher  at  Westminster  Abbey  and  gave  a 
graceful  and  masterly  presentation  of  the  Christian 
influence  of  Queen  Victoria  throughout  her  reign, 
drawing  illustrations  from  the  monuments  witnessing 
to  consecrated  lives  which  have  been  placed  in  the 
Abbey  during  the  last  sixty  years.  Dean  Bradley's 
sermons  are  marked  by  a  peculiar  terseness  of  ex- 
pression which  leaves  an  indelible  impression  upon 
his  hearers.  I  had. the  pleasure  of  listening  to  a 
course  of  sermons  delivered  by  him  many  years  ago 
on  the  Book  of  Ecclesiastes.  They  were  given  on 
week  days,  and  I  was  struck  by  the  great  number  of 
educated  Jews  present,  who  listened  with  profoimd 
interest  to  the  words  of  the  preacher. 

It  is  delightful  to  hear  Dean  Bradley's  personal 
reminiscences  of  the  late  Dean  Stanley.  The  fol- 
lowing incident  shows  the  wonderful  chivalry  of 
Dean  Stanley  toward  men  who  held  views  antipodal 
to  his  own.  At  the  time  that  the  Rev.  Dr.  Ward, 
who  afterward  entered  the  Roman  Church,  was  to 
be  tried  for  his  heretical  views  by  the  authorities  of 
Oxford,  Stanley  met  him  and  asked  if  he  had  pre- 
pared his  defence. 

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XXXV.  OF  A  LONG  EPISCOPATE  465 

"No,"  replied  Ward,  "and  I  do  not  intend  to  do 

SO, 

"That  will  never  do,"  answered  Stanley;  "you 
must  make  one." 

And  Stanley  wrote  a  defence  for  Ward  which  was 
accepted,  an  incident  so  strange  that  it  would  seem 
incredible  had  it  not  been  confirmed  by  Ward  him- 
self. 

The  special  thanksgiving  service  read  by  the  Arch- 
bishop of  Canterbury  was  held  at  the  west  front  of 
St.  Paul's  Cathedral,  the  Queen  remaining  in  her 
carriage  at  the  foot  of  the  steps.  The  centre  was 
occupied  by  the  archbishops  and  bishops,  numbering 
nearly  two  hundred. 

The  scene  from  this  point,  embracing  as  it  did  the 
magnificent  procession  of  native  and  colonial  troops, 
army  and  navy,  the  representatives  of  foreign  poten- 
tates, and  the  surging  mass  of  human  beings  from 
every  walk  and  condition  of  life,  was  one  to  stir  the 
heart  of  the  onlooker.  Mrs.  Whipple  remarked  that 
"  the  most  obdurate  subject  from  the  Celestial  king- 
dom must  have  felt  a  dawning  sentiment  that  there 
might  be  a  corner  for  women  hereafter." 

At  the  request  of  the  Rt.  Rev.  Dr.  Legge,  the 
scholarly  Bishop  of  Lichfield,  I  delivered  an  address 
in  the  Lichfield  Cathedral.  We  were  guests  at  the 
Bishop's  Palace  which  holds  for  me  so  many  pleasant 
associations,  as  it  is  one  of  the  many  homes  which  in 
the  past  have  given  me  a  gracious  welcome.  My 
last  visit  was  when  Bishop  Maclagan,  now  Arch- 
bishop of  York,  was  in  residence,  he  having  been  the 
sixth  Bishop  of  Lichfield  who  has  held  the  position 

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456  LIGHTS  AND  SHADOWS  chap. 

of  Archbishop  of  York.  Shortly  before  our  visit  the 
restoration  of  the  Chapel  of  St.  Chad's,  which  had 
been  buried  in  rubbish  for  centuries,  was  completed, — 
the  result,  I  believe,  of  the  energy  and  generosity  of 
the  present  Dean  of  Lichfield,  the  Very  Rev.  Herbert 
Luckock. 

We  spent  several  pleasant  days  at  Harrow  with 
the  Rev.  Dr.  Weldon,  its  head-master,  who  had 
asked  me  to  preach  to  the  boys  and  to  make  them  an 
address  upon  Indian  missions.  These  schools  of 
England  with  their  hundreds  of  years  of  history 
behind  them  are  not  only  nurseries  of  the  Church, 
but  they  reveal  the  secret  of  the  strength  of  the 
nation;  and  the  hold  which  they  have  upon  the  hearts 
of  England  may  be  seen  when  it  is  remembered  that 
they  number  in  their  long  line  of  distinguished  head- 
masters the  four  late  Archbishops  of  Canterbury. 
Dr.  Weldon  told  me  among  many  incidents,  showing 
how  truly  the  spirit  of  religion  is  incorporated  into 
school  life,  that  when  his  boys  won  a  game  of  cricket 
or  succeeded  in  getting  into  the  first  eleven  they 
were  sure  to  be  at  the  early  communion  the  next 
Sunday  as  a  Thanksgiving. 

My  first  acquaintance  with  Dr.  Weldon,  who  has 
recently  been  consecrated  Metropolitan  of  Calcutta, 
was  at  a  meeting  of  the  British  Bible  Society  some 
years  ago,  when  I  heard  him  make  a  most  impressive 
speech  in  defence  of  the  Bible  in  reply  to  assaults 
which  had  been  made  upon  its  sacred  pages. 

In  speaking  of  Harrow,  I  am  reminded  of  one 
whose  face  it  is  always  a  pleasure  to  see,  —  Sir  John 
Kennaway,  who  brought  his  son  down  to  Harrow  to 

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XXXV.  OF  A  LONG  EPISCOPATE  457 

hear  my  address ;  for  on  whatever  soil  a  boy  may  be 
reared,  interest  in  the  North  American  Indian  seems 
to  be  ingrained.  There  are  few  laymen  in  England 
who  are  more  deeply  interested  in  missions,  and  who 
have  a  more  loving  sympathy  in  work  that  is  being 
done  everywhere  for  humanity. 

The  Lambeth  Conference  went  into  retreat  on 
the  30th  of  June.  The  opening  sermon  was  preached 
in  Westminster  Abbey  on  the  evening  of  July  1, 
by  the  Most  Rev.  Dr.  Maclagan,  Archbishop  of  York. 
It  was  a  deeply  spiritual  discourse  on  the  influence 
of  the  Holy  Ghost  as  the  Guide  and  Helper  of  the 
shepherds  of  Christ  in  His  work.  It  was  a  ser- 
mon which  made  one  long  to  steal  away  from  the 
busy  crowd  to   impress   its   truths  upon  the  heart. 

At  the  beautiful  service  held  in  Canterbury  Cathe- 
dral on  the  3d  of  July,  preceded  by  an  early  ser- 
vice in  the  venerable  Church  of  St.  Martin,  the 
address  of  welcome  by  the  Archbishop  of  Canterbury 
was  worthy  the  occasion.  The  archbishop's  generous 
words  at  the  close  of  the  conference  touched  all 
hearts:  "I  am  afraid  that  there  have  been  times 
when  your  presiding  officer  has  shown  the  spirit  of  a 
schoolmaster,  but  I  assure  you  as  he  has  listened  to 
your  earnest  words,  you  have  made  him  feel  as 
though  he  were  a  boy  in  the  sixth  form." 

At  a  garden  party  given  on  this  occasion  by  Dean 
Farrar,  to  whom  I  am  indebted  for  many  acts  of 
hospitality  in  the  past,  I  had  the  pleasure  of  meeting 
many  old  friends.  We  were  guests  of  Dr.  and  Mrs. 
Hodgson  at  the  old  palace  occupied  by  King's  School, 
of  which  Dr.  Hodgson  is  head-master. 

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458  LIGHTS  AND  SHADOWS  chap.  xxxv. 

The  Rt.  Rev.  Dr.  Talbot,  with  whom  we  spent 
a  delightful  ten  days,  I  first  met  as  Warden  of  Keble 
College,  —  a  loyal  son  of  the  Church,  alive  to  all  the 
responsibilities  of  his  ofl&ce,  he  is  worthy  to  be  the 
bishop  of  the  venerable  see  of  Rochester.  It  was  a 
great  pleasure  to  meet  here  Lady  Frederick  Caven- 
dish,  the  sister  of  our  hostess,  not  only  because  her 
heart  and  hands  are  in  all  good  work,  but  as  the 
widow  of  the  late  Lord  Cavendish,  whose  memory  is 
cherished  in  America  as  the  devoted  friend  of  her 
institutions,  and  whose  untimely  death  in  teland 
produced  a  shock  wherever  pure  manhood  is  honored. 

At  the  4th  of  July  banquet  given  by  the  Ameri- 
can Society  in  London,  I  was  asked  to  respond  to  the 
toast,  "  the  Presidents  of  the  United  States."  There 
were  present  Ambassador  Hay,  General  Miles,  Mr. 
Henry  White,  Ex-Vice-President  Stevenson,  and 
other  distinguished  Americans.  It  is  my  impression 
that  these  social  meetings  in  London  grew  out  of  the 
banquets  which  George  Peabody  gave  to  Americans 
in  London  at  the  annual  recurrence  of  the  national 
festivals.  They  are  patriotic  reunions  which  deepen 
the  affection  for  their  native  land  in  the  hearts  of 
those  who  are  temporarily  absent  from  it. 

I  have  given  no  account  of  the  personnel  of  the 
Lambeth  Conference  as  I  could  not  do  so  without 
danger  of  omitting  many  most  worthy  of  regard. 
Many  of  the  foreign  missionary  bishops  carried  in 
their  bodies  the  marks  of  the  Lord  Jesus  Christ. 


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CHAPTER  XXXVI 

It  is  known  that  the  discussions  of  the  Lambeth 
Conference. are  held  in  private.  The  speeches  which 
were  made  upon  subjects  which  are  burning  questions 
were  worthy  of  a  council  of  bishops  of  the  Church. 
Some  of  them  were  marked  by  great  eloquence  and 
power. 

A  proposition  was  made  to  establish  for  the  whole 
Anglican  Communion  a  Council  of  Advice  of  which 
the  Archbishop  of  Canterbury  should  be  the  head. 
It  has  been  my  privilege  to  have  the  love  and  per- 
sonal friendship  of  the  four  archbishops,  the  Most 
Rev.  Drs.  Longley,  Tait,  Benson,  and  Temple,  for 
whom  no  one  could  have  a  greater  admiration 
than  I. 

I  opposed  the  establishment  of  such  a  council  be* 
cause  I  believe  that  national  churches  are  the  normal 
law  of  Church  extension,  and  that  in  the  past  centrali- 
zation of  authority  beyond  national  bounds  has  been 
full  of  mischief  and  has  brought  sorrow  to  the 
Church.  In  my  sermon  before  the  Lambeth  Confer- 
ence of  1888  I  said :  — 

We  meet  as  representatives  of  national  churches, 
each  with  its  own  peculiar  i:esponsibilities  to  God  for 
the  souls  entrusted  to  its  care,  each  with  all  the 
rights  of  a  national  church  to  adapt  itself  to  the  vary- 
ing conditions  of  human  society,  and  each  bound  to 

469 

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460  UGHTS  AND  SHADOWS  chap. 

preserve  the  order,  the  faith,  the  sacraments,  and  the 
worship  of  the  Catholic  Church  for  which  it  is  a 
trustee. 

In  these  words  I  voiced  the  sentiment  of  our  late 
primate,  Bishop  Williams,  who  wrote  me  before  my 
departure  for  the  Lambeth  Conference,  expressing 
the  hope  that  in  all  our  deliberations  nothing  would 
be.  done  to  affect  the  prerogatives  of  national 
churches,  afl&rming  that  in  the  past  the  greatest  evils 
which  have  come  to  the  Church  have  come  through 
usurpation  of  the  rights  of  national  churches,  and 
that  it  was  more  important  that  we  should  main- 
tain our  primitive  and  apostolic  position  because  the 
Church  of  England  was  allied  to  the  State. 

When  the  proposition  was  introduced  into  the 
Lambeth  Conference  of  1888  by  some  of  the  colo- 
nial bishops  to  establish  a  Council  of  Advice,  after 
consultation  with  the  American  bishops  I  said  that 
as  this  question  alone  concerned  colonial  bishops 
of  the  Church  of  England  it  was  not  our  wish 
to  participate  in  the  discussion.  In  the  confer^ 
ence  of  1897  the  subject  came  up  in  a  more  defi- 
nite shape.  There  were  some  differences  of  views 
between  American  bishops  as  to  the  course  which 
diould  be  pursued,  and  no  action  was  taken  on  our 
part  affecting  the  American  Church.  The  same  propo- 
sition for  the  creation  of  a  consultative  body  was 
presented  to  the  Greneral  Convention  in  Washington 
in  1898,  in  a  letter  from  the  Archbishop  of  Canter- 
bury, and  a  joint  committee  of  both  Houses  made 
a  report  *^  recognizing  the  need  of  such  a  consultative 
body  by  the  colonial  and  missionary  dioceses  of  the 

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XXXVI.  OF  A  LONG  EPISCOPATE  461 

Church  of  England.  It  also  declared  the  fact  that 
without  any  formal  concordat,  these  two  great  Eng- 
lish-speaking nations  were  plainly  drawing  nearer 
and  nearer  to  each  other  in  sympathy  and  the  sense 
of  common  duty  to  the  world.  .  .  .  But  inasmuch 
as  the  suggestion  emanates  from  a  voluntary  con- 
ference of  bishops  only,  which  neither  claims  nor 
asks  recognition  as  an  organic  representative  of 
the  Church,  the  committee  thinks  that  no  action 
of  this  General  Convention  should  be  taken  in  regard 
to  it,  feeling  that  if  the  bishops  of  this  Church 
desire  any  of  their  number  to  be  members  of  this 
consultative  body,  they  will  undoubtedly  arrange 
among  themselves  some  method  of  accepting  the 
courteous  invitation  of  the  Archbishop  of  Canter- 
bury." 

Some  weeks  before  the  death  of  our  beloved 
primate,  I  addressed. him  a  letter  in  which  I  recalled 
the  views  presented  by  me  at  the  Lambeth  Confer- 
ence of  1888  and  spoke  of  my  fears  that  any 
approach  to  centralization,  or  even  the  establish- 
ment of  an  advisory  council  as  proposed,  would 
fetter  our  work  in  the  United  States.  In  reply  to 
this  I  received  from  his  secretary  the  following 
letter :  — 

lln>OLSTOWK,  COHH., 

December  29th,  1808. 

My  Dear  Bishop :  The  Bishop  requests  me  to  say  in  regard 
to  the  matter  about  which  you  wrote,  in  his  opinion  you  are 
entirely  right  in  the  views  you  express ;  if  nothing  else,  the 
fact  that  the  Church  of  England  is  under  Parliament  would 
prevent  a  free  Church  from  entering  into  embarrassing  rela- 

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462  LIGHTS  ANiS  SHADOWS  chap. 

tions.    He  sends  yourself  and  Mrs.  Whipple  his  love  and  best 
inshes  for  a  Happy  and  Blessed  New  Year. 

Very  truly  yours, 

E.  H.  YouNo,  Sec. 
BiaHT  Rev.  H.  B.  Whipplb. 

The  late  presiding  bishop  recognized^  as  I  do^  that 
there  may  be  a  necessity  for  such  a  council  for  the 
colonial  bishops  of  the  Church  of  England. 

Every  bishop  has  the  right  to  seek  the  fraternal 
advice  of  any  other  bishop,  and  such  advice  has  been 
and  wiU  be  sought  from  brothers  whenever  the 
exigency  demands.  But  to  establish  an  authoritative 
Council  of  Advice  implies  that  they  who  seek  such 
advice  shall  be  guided  by  it  as  the  interpreter  of  the 
law  of  the  Church.  More  than  this,  each  national 
church  has  its  own  particular  difficulties  growing 
out  of  the  sad  divisions  among  Christian  men,  and 
under  God  it  alone  can  solve  these  difficulties  and 
heal  these  divisions.  There  is  danger  that  this  work 
may  be  hindered,  if  not  prevented,  by  any  appearance 
of  the  intervention  of  a  foreign  church  against  which 
unjust  prejudices  might  be  aroused. 

There  is,  thank  God,  a  growing  recognition  among 
all  English-speaking  Christians  that  they  have  a 
common  mission  in  evangelizing  the  world.  But 
until  the  race  of  jingoes  shall  have  perished  from 
the  earth,  I  believe  that  an  intervention  of  one 
national  church  in  the  affairs  of  another  will  certainly 
bring  sorrow.  I  am  sure  that  the  iafluence  of  the 
Lambeth  Conferences  has  been  most  helpful  in  all 
Christian  work,  in  the  defence  of  the  faith  and  in 
the  promotion  of  Christian  unity.      But  I  question 

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XXXVI.  OF  A  LONG  EPISCOPATE  463 

whether  the  Church  in  the  United  States  will  ever 
be  represented  in  a  Lambeth  Conference  after  the 
creation  of  such  an  authoritative  council.  Certainly 
not  unless  against  the  protest  of  the  laity  of  our 
branch  of  the  Church. 

It  was  a  matter  of  devout  thankfulness  that  among 
the  subjects  presented  to  the  Lambeth  Conference  for 
discussion  were  practical  questions  which  underlie  the 
welfare  and  existence  of  human  society,  such  as 
purity,  temperance,  socialism,  and  the  relations  of 
capital  and  labor.  The  deepest  sympathy  for  men 
of  toil  was  exhibited  by  the  speakers,  and  the  truth 
was  emphasized  that  these  questions  which  were 
perplexing  men's  minds  can  be  and  will  be  solved  by 
the  teaching  of  Jesus  Christ. 

No  one  could  have  listened  to  the  discussions  of 
the  conference  without  feeling  that  the  Church  is 
awakening  to  her  grave  responsibilities  and  to  the 
fact  that  she  has  been  placed  in  the  world  to  repre- 
sent her  Master  and  to  do  the  work  which  He  did. 
The  archbishop  in  burning  words  said  in  his  speech 
on  Foreign  Missions  that  "  the  Church  was  not  yet 
awake,  that  her  ears  were  deaf  to  the  cry  of  millions 
in  heathen  darkness,  that  the  Church  only  exists  to 
be  a  missionary  Church,  and  that  when  this  duty  is 
neglected,  spiritual  death  comes." 

I  missed  from  the  conference  dear  and  familiar 
faces;  among  them  the  Most  Rev.  Dr.  Benson,  the 
late  Archbishop  of  Canterbury,  one  of  the  ripest 
scholars  who  has  graced  that  see  and  one  of  the 
gentlest  and  most  loving  brothers.  At  his  request  I 
wrote  a  sermon  in  behalf  of  the  archbishops'  mission 

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164  LIGHTS  AND  SHADOWS  chap. 

to  the  Assyrian  Christians.  I  know  of  no  act  of  an 
Archbishop  of  Canterbury  which  has  brought  greater 
blessings  to  the  Church  than  his  decision  in  the  trial 
of  the  Rt.  Rev.  Dr.  King,  Bishop  of  Lincoln.  His 
life  of  Cyprian  will  always  be  one  of  the  most  valu- 
able histories  of  our  time. 

Another  missing  face  was  that  of  Archbishop 
Magee^  who  sat  next  me  in  all  the  sittings  of  the 
Lambeth  Conference  of  1888.  He  was  the  foremost 
of  preachers,  using  no  notes  and  clothing  his  thoughts 
in  words  which  always  went  straight  to  his  listeners' 
hearts.  There  have  been  few  men  in  the  Church  of 
England  who  have  had  a  deeper  realization  of  the 
problems  which  the  Church  has  to  solve.  He  was  a 
charming  conversationalist,  and  wise  and  witty  say- 
ings fell  from  his  lips  with  the  spontaneity  of  a 
bubbling  spring. 

Archbishop  Thompson  of  York,  who  preached  the 
closing  sermon  of  the  conference  of  1888,  was  a 
remarkable  platform  speaker,  ever  welcome  at  the 
meetings  of  the  Church  Congress,  and  one  of  the 
rare  men  whose  words  always  contained  the  germ  of 
a  great  truth.  On  one  occasion  just  before  he  rose 
to  speak,  a  laboring  man  said  to  a  companion  :  — 

"  Let  us  go  now." 

*^Na,  na,"  was  the  reply.  "I  waits  for  his  Lord- 
ship ;  he  alius  tells  me  some  'at  I  can  take  awa  wi' 
me:" 

Another  vacant  place  was  that  of  the  Rt.  Rev. 
Dr.  Lightfoot,  Bishop  of  Durham,  who  was  perhaps 
the  greatest  Biblical  scholar  in  England.  He  has 
silenced  many  of  the  sceptical  objections  to  revealed 

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XXXVI.  OF  A  LONG  EPISCOPATE  4«5 

religion  which  have  been  so  widespread  in  our  day. 
I  was  his  guest  at  Auckland  Castle  at  the  time  of  the 
opening  service  of  its  beautiful  chapel  after  the 
wonderful  restoration  which  he  accomplished.  Dur- 
ing a  visit  to  the  Rt.  Rev.  Dr.  Baring,  Bishop  of 
Durham,  in  1864, 1  officiated  with  him  in  this  chapel 
when  its  walls  were  grim  with  the  wear  of  centuries, 
at  the  marriage  of  Miss  Anna  Minturn  and  the  Rev. 
Mr.  Quick. 

The  present  Bishop  of  Durham,  the  Rt.  Rev.  Dr. 
Westcott,  owing  to  illness  was  absent  from  the  con- 
ference, greatly  to  the  sorrow  of  his  brethren.  He 
has  been  to  me  a  much  loved  friend  and  his  writings 
and  personal  letters  are  a  priceless  possession.  Bishop 
Westcott  has  taken  a  very  deep  interest  in  the 
laboring  and  mining  population  of  his  diocese.  In 
one  of  the  fiercest  strikes  in  the  north  of  England 
both  employers  and  employees  accepted  Bishop  West- 
cott as  an  arbitrator,  and  the  just  terms  of  his  decision 
were  approved  by  both  parties. 

A  wonderful  tribute  is  paid  to  Bishop  Lightfoot  in 
the  following  letters  from  Bishop  Westcott  and  Dr. 
Searle  of  Cambridge. 

Al7CKLAin>  CaBTLX,  BI8HOF  AVOKULVP. 

Atigu8t28d. 
My  dear  Brother:  What  can  I  say  that  does  not  altogether 
fall  short  of  what  I  feel  I  .  .  .  Even  in  a  very  humble  way 
I  feel  here  how  those  whom  we  do  not  see  are  chief  powers  in 
our  life.  In  the  few  weeks  in  which  I  have  been  allowed  to 
work  I  can  feel  how  to  me  and  to  others  Bishop  Lightfoot  is 
the  great  present  power.  We  all  recognize  him^  and  hear  his 
voice,  and  perceive  his  guidance,  and  know  that  now  the  influ- 
ence is  freed  from  every  earthly  admixture.  The  truth  was 
forced  upon  me  last  week  when  it  was  my  duty  to  consecrate 
2s 

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««  LIGHTS  AND  SHADOWS  chap. 

the  Church  of  St.  Columba,  a  duty  which  he  was  eagerly  look- 
ing forward  to,  so  that  on  his  last  journey  to  Bournemouth  he 
took  with  him  all  the  literature  to  prepare  his  sermon ;  and  it 
fell  to  me  to  preach  as  at  the  twin  Church  of  St.  Ignatius,  not 
quite  a  year  ago,  when  we  were  full  of  thanksgiving  for  his 
restoration.  .  .  .  You  will  be  constantly  in  our  thoughts, 
and  we  are  glad  that  you  know  the  home  that  is  lent  to  us. 
Perhaps  you  may  even  see  us  in  it.  It  is  a  great  thing  that 
every  one  must  feel  that  the  Chapel  is  the  heart  of  it.  Such 
memories  are  a  marvellous  inheritance  to  be  used  for  the 
whole  Church,  and  I  think  that  they  can  be  used.  ... 
With  most  grateful  and  affectionate  remembrances, 

Ever  yours, 

B.  F.  DUNELN. 

BoBiH  HooD^s  Bat,  August  26,  1897. 

My  dear  Bishop:  One  word  only  of  farewell  and  thanks. 
The  sermon  I  had  read  before,  but  I  was  very  glad  to  have  a 
copy  from  yourself.  The  All  Saints  address  was  new.  I  have 
read  it  with  deep  interest.  How  utterly  unable  we  are  to  give 
form  to  the  unseen,  and  how  silent  Scripture  is  when  we  con- 
sider the  curiosity  of  man.  I  often  think  that  the  revelation 
which  will  meet  our  opened  eyes  is.the  reality  of  the  ineffable 
fellowship  "  in  Christ,"  a  new  type  of  life,  in  which  the  mem- 
bers consciously  enjoy  the  life  of  the  whole  body  through  its 
Head.  What  visions  open  out  from  Eph.  iii.  21,  with  the  true 
reading  E.V. 

Though  it  is  a  great  disappointment  to  us  not  to  have  the 
pleasure  of  seeing  you  here,  I  cannot  wonder  that  you  have 
found  it  impossible  to  fit  in  the  visit.  -I  am  glad  that  I  was 
fortunate  enough  to  meet  you  at  St.  Paul's.  Still  I  had  hoped 
yet  once  more  to  hear  something  of  your  work,  which  seemed 
to  bring  me  nearer  to  the  unseen  world  than  anything  else  that 
I  have  ever  known. 

May  the  manifold  blessings  which  you  have  experienced 
atill  follow  you. 

Ever  yours  affectionately, 

B.  F.  DUNBLN, 

The  BiaHT  Beverbnd,  The  Bishop  of  Minnesota. 


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XXXVI.  OF  A  LONG  EPISCOPATE  467 

Pbmbboks  Collbqs,  Cambbipob, 
December  27th,  1889. 

My  dear  Bishop :  Tour  sermon  preached  before  the  General 
Convention  in  October  of  the  present  year  I  have  read  with 
great  interest  and  profit ;  many  of  the  names  of  the  Church- 
men of  olden  days  were  new  to  me.  I  thank  you  again  my 
dear  Bishop,  for  the  many  noble  ideas  your  sermon  contains. 

But  I  am  writing  to  you  on  a  sad  day,  for  your  Church  b^ 
ing  one  with  ours,  will  call  Bishop  Lightfoot  your  own,  and 
to-day  this  greatest  of  prelates  is  being  laid  to  rest  after  labors 
for  the  Church  which  no  one  has  equalled.  He  will  be  buried 
in  Auckland  Chapel.  I  naturally  should  have  been  there  .... 
and  this  has  kept  me  at  home  and  given  me  opportunity  to 
look  over  many  of  the  dear  Bishop's  letters  and  recall  my  last 
visit  to  Auckland.  It  was  in  August  of  last  year,  just  after 
the  visit  of  the  Bishops  to  him  in  which  he  took  the  intensest 
interest,  though  really  very  ill.  In  the  first  week  of  August  I 
was  there  and  heard  about  you,  and  recollect  how  proud  he 
was  of  the  beautiful  service  books  which  the  American  bishops 
had  given  to  the  Chapel,  in  which  all  your  names  were 
written. 

Tou  must  connect  his  death  with  the  Pan- Anglican  gather^ 
ing,  as  you  see  he  himself  has  done  in  the  address  which  he  last 
gave  in  October  of  this  year.  No  Bishop  of  our  Church  had  a 
larger  heart  for  his  brethren  in  foreign  parts,  and  could  stir  us 
up  with  equal  power  to  our  duty  in  regard  to  foreign  missions. 
I  am  told  that  there  will  be  published,  at  least  so  it  is  hoped, 
not  only  some  Commentaries  on  the  Acts  and  Thessalonians, 
but  some  of  the  sermons,  charges,  and  addresses. 

I  saw  him  last  at  Easter  at  Bournemouth,  when  he  was  con- 
valescent, and  as  you  know  he  seemed  to  have  really  recovered ; 
and  during  the  last  half  of  this  year  he  did  a  very  great  deal 
of  study  as  well  as  active  work,  too  active  some  of  us  thought, 
in  the  Diocese. 

There  will  be  a  service  this  afternoon  at  Trinity  for  those 
who  have  not  been  able  to  get  away.  .  .  . 

In  bringing  my  letter  to  a  close  I  must  say  that  I  often 
think  of  you  and  show  your  photograph  to  my  friends.  .  .  . 


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468  LIGHTS  AND  SHADOWS  chap. 

Mrs.  Searle  joins  me  in  every  good  wish  for  the  New  Year, 
and  I  remain. 

With  affectionate  regards,  yours  most  truly, 

C.   E.   SSASLS. 

My  last  meeting  with  the  Rt.  Rev.  William  Wals- 
ham  How,  the  beloved  Bishop  of  Wakefield,  was  at 
the  People's  Palace  in  London,  where  with  others  I 
had  been  invited  by  the  Bishop  of  Stepney  to  deliver 
an  address,  in  which  I  referred  to  a  mission  which  I 
had  attended  years  before  in  East  London  where 
Bishop  Hqw,  then  Bishop  of  East  London,  preached 
the  sermon. 

Recalling  the  bishop's  text,  "  They  besought  him 
to  depart  out  of  their  coasts,"  I  described  the  con- 
gregation gathered  from  the  slums  who  hung  breath- 
lessly upon  his  story  of  the  Saviour's  love.  I  shall 
never  forget  his  face  as  with  tears  in  his  eyes  he 
thanked  me  for  my  tribute  of  love.  A  few  days 
later  he  had  entered  into  rest,  and  I  was  one  of 
thousands  who  sorrowed  that  we  "  shall  see  his  face 
no  more." 

At  the  invitation  of  the  Bishop  of  Rochester  I  de- 
livered a  missionary  sermon  in  the  Cathedral  Church 
of  St.  Saviour,  Southwalk,  London,  the  collegiate 
church  of  William  of  Wyckham,  Laimcelot  Andrews, 
and  other  great  bishops  of  Rochester.  It  was  a  most 
impressive  service,  at  which  one  hundred  and  twenty- 
five  bishops  were  present. 

The  Church  of  St.  Saviour  is  full  of  memories. 
It  was  in  the  Ladye  Chapel  that  Bishop  Gardner 
held  court  and  condemned  to  be  burned  at  the  stake 
Bishop  Farrar  of  Worcester,  the  Bishop  of  St.  David's, 

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xxxn.  OF  A  LONG  EPISCOPATE  469 

John  Rogers,  and  four  priests.  A  window  placed 
in  the  church  in  memory  of  John  Bunyan,  the  non- 
conformist, who  preached  in  the  streets  near  by,  is  a 
sign  of  the  happier  times  in  which  we  are  living. 

We  spent  a  pleasant  week  with  Sir  Richard 
Webster,  the  Attorney-General  of  England,  who  is 
one  of  her  foremost  laymen  in  loyalty  to  Church 
and  in  service  to  country. 

Famham  Castle,  the  home  of  my  dear  friend  the 
Bishop  of  Winchester,  was  another  resting-place 
doubly  dear  to  me  as  the  scene  of  many  happy  days 
with  Bishop  Thorold  and  Bishop  Harold  Browne. 

At  Rochampton  I  preached  in  the  Parish  Church 
in  which  at  my  last  visit  I  administered  the  Holy 
Communion  to  Mr.  Junius  S.  Morgan  and  Mr.  Alex- 
ander Duncan,  two  dear  friends  who  gave  me  such 
blessed  help  in  the  early  days  of  my  schools  and  who 
are  now  in  Paradise. 

On  the  second  day  of  August  the  closing  services 
of  the  Lambeth  Conference  took  place  at  St.  Paul's 
Cathedral.  The  sermon  was  preached  by  the  Arch- 
bishop of  Canterbury  and  was  a  stirring  presentation 
of  the'  mission  of  the  Church.  The  archbishop  was 
assisted  in  the  celebration  of  the  Holy  Communion 
by  the  Archbishop  of  York  and  by  the  Bishop  of 
London  and  myself.  It  was  a  sweet  and  solemn 
service;  and  as  we  knelt  to  receive  the  Blessed 
Sacrament,  our  souls  were  full  of  gratitude  to  God 
for  the  spirit  of  love  which  pervaded  all  hearts,  and 
which  would  make  memorable  the  fourth  Lambeth 
Conference. 

In  August  we  went  into  Scotland,     Upon  meeting 

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470  LIGHTS  AND  SHADOWS  chap. 

my  beloved  friend,  the  Rev.  James  Macgregor,  whose 
praise  is  in  all  the  churches,  he  exclaimed,  with  his 
loving  and  characteristic  hospitality,  ^^You  will 
promise  to  come  and  be  my  guests  while  you  are  in 
Edinburgh,  or  I  will  denounce  you  from  every  pulpit 
in  Scotland."  Of  this  dear  servant  of  Christ  whom 
I  have  known  and  loved  for  many  years  the  Duke  of 
Argyll  said,  "  The  mantle  of  Guthrie  has  fallen  upon 
him."  Whether  in  public  addresses  or  private  con- 
versation he  has  a  marvellous  power  of  drawing  all 
men  to  him.  A  few  days  before  our  arrival  in  Edin- 
burgh a  dinner  was  given  in  honor  of  the  King  of 
Siam,  at  which  Dr.  Macgregor,  who  was  one  of  the 
guests,  was  asked  by  the  king  the  secret  of  England's 
greatness ;  he  replied :  "  You  see  here  twenty  of  Scot- 
land's most  distinguished  men.  If  you  could  look  deep 
into  the  heart  of  each  one  you  would  find  there  a 
great  love  for  Jesus  Christ.  You  can  keep  all  the 
good  you  can  get  from  Buddha,  but  when  you  get 
the  heart  of  Jesus  Christ  to  put  on  top  of  it  you  will 
have  found  the  secret  of  England's  greatness." 
The  following  letters  reveal  his  loving  heart :  — 

Iktbsarat  Castlb,  0th  Jan.,  '91. 

My  dear  Bishop:  I  heard  of  your  welfare  to-day  from  the 
Duke  of  Argyll,  who  also  gave  me  your  address  and  so  enabling 
me  to  fulfil  a  long-cherished  intention  of  writing  to  you. 

First  of  all  I  must  express  my  deep  sympathy  in  the  great 
distress  which  I  know  must  be  caused  you  by  this  wholesale 
massacre  of  your  beloved  Indians  when  you,  their  Bishop,  are 
far  away  from  them.  There  will,  no  doubt,  as  in  most  quar- 
rels, be  faults  on  both  sides ;  and  there  is  just  as  little  doubt 
t^at  the  Indians  will  be  the  sufferers.    This  war  will^  I  f ear^ 

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XXXVI.  OF  A  LONG  EPISCOPATE  471 

much  hasten  their  final  disappearance  from  the  face  of  the 
earth. 

What  I  principally  have  in  mind  in  writing  you  is  to  ask 
you  to  visit  Edinburgh  if  possible  during  part  of  the  sitting  of 
the  General  Assembly  of  the  Church  of  Scotland  to  which  I 
have  been  nominated  Moderator. 

I  should  like  you  before  your  return  to  witness  the  meeting 
and  parting  ceremonial  and  to  be  present  at  some  of  the 
debates,  and  specially  to  be  present  at  the  closing  address  and 
at  the  Moderator's  dinner,  when  you  might  give  us  a  few 
words.  I  am  in  hopes  that  our  common  friend  the  Bishop 
Designate  of  Rochester  may  be  able  to  be  present. 

The  Assembly  meets  on  the  20th  of  May  and  closes  on 
Monday,  1st  of  June.    God  bless  you. 

Your  aff.  friend, 

Jakes  Macqbboob. 

11  Cumin  Place  Granob,  EDiirBUROHf 
21st  Feb.  '91. 

My  dear  Bishop :  I  was  delighted  to  get  your  kind  letter 
this  morning  written  from  beautiful  Constantinople  where  I 
spent  some  days  in  1861,  and  to  hear  the  joyful  news  that  you 
are  coming  to  our  Assembly.  You  will  get  a  royal  welcome 
from  us  all,  and  your  visit  will  do  us  a  world  of  good.  We 
want  to  get  closer  to  one  another.  When  I  see  the  frightful 
evils  around  us  on  every  side  —  the  rush  of  our  best  toward 
materialism — it  breaks  my  heart  to  think  that  we  who  are  all 
one  in  Christian  hopes  should  be  so  far  apart. 

As  I  write  I  have  before  me  in  the  address  of  the  present 
Moderator,  my  dear  friend  D.  A.  H.  K.  Boyd,  the  beautiful 
words  you  wrote  to  him  about  the  meeting  of  the  ten  American 
Presbyterian  Divines  and  the  ten  Bishops  and  Clergy  of  your 
Church.    All  I  can  say  is  —  O  si  sic  omne  ! 

You  must  give  us  as  much  of  your  time  as  possible. 

God  bless  you  and  bring  you  safe  back  again. 
Your  aff.  friend, 

JaMSS  MACaBBOOB. 


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CHAPTER  XXXVn 

We  had  ideal  weather  and  a  smooth  sea  for  the 
beautiful  trip  from  Oban  to  lona,  where  we  were  met 
at  the  island  by  the  Rt.  Rev.  J.  R.  A.  Chinnery  Hal- 
dane,  Bishop  of  Argyll  and  the  Isles,  one  of  the 
fathers  of  the  Cowley  Mission,  and  a  grandson  of  the 
Duke  of  Argyll,  to  whom  the  island  belongs  and  to 
whose  interest  in  its  historical  remains  is  due  their 
preservation.  The  wild  and  picturesque  island  must 
be  of  peculiar  interest  to  Christian  hearts  as  having 
been  the  abode  of  St.  Columba,  the  apostle  of  Scot- 
land, whose  mission  resulted  in  the  spread  of  Christi- 
anity throughout  Scotland  and  the  neighboring  islands, 
and  who  died  the  year  that  Augustine  landed  in  Kent. 
It  was  a  true  prophecy  of  St.  Columba,  that  this  is- 
land, the  scene  of  his  labors,  would  become  the  bury- 
ing place  of  kings,  and  be  visited  by  pilgrims  from 
many  lands ;  for  here  kings  were  interred  as  late  as 
1040  A.D.,  the  last  one,  I  believe,  having  been  Dimcan 
of  Macbeth  fame. 

Of  some  three  hundred  or  more  crosses  which  stood 
on  the  island  before  the  Reformation,  only  two  or 
three  remain.  The  mention  of  these  crosses  recalls 
the  Tennyson  Memorial  at  Freshwater,  on  the  Isle  of 
Wight,  which  was  unveiled  by  the  Dean  of  West- 
minster in  August  of  1897,  upon  which  occasion  I 
was  asked  to  be  present  and  to  preach  the  sermon  on 

472 

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CHAP.  XXXVII.  A  LONG  EPISCOPATE  473 

the  following  Sunday  in  the  parish  church  of  the 
poet.  The  beautiful  lona  cross  of  Cornish  granite 
stands  on  the  summit  of  the  rugged  downs  which 
Tennyson  loved,  a  beacon  to  sailors,  and  a  memorial 
of  the  love  of  the  poet's  friends  in  England  and 
America.  After  a  short  and  impressive  service  by 
the  Archbishop  of  Canterbury,  Lord  and  Lady  Ten- 
nyson gave  Mrs.  Whipple  and  me  a  charming  wel- 
come at  Farringford,  which  breathes  in  its  peaceful 
atmosphere  the  presence  of  that  great  soul  who  there 
lived  and  worked  and,  passing  on,  left  to  the  world  a 
precioiis  heritage.  Dean  Bradley,  who  was  one  of  the 
personal  friends  of  the  poet,  entertained  us  by  remi- 
niscences of  his  life  and  sayings. 

The  following  letter  from  Lord  Tennyson  voices  the 
spirit  of  his  father  "  who  being  dead  speaketh  "  :  — 

FABsnroroRD,  Frbshwatbb,  L  W. 
Feb.  13th,  1899. 

My  dear  Bishop:  These  new  .evidences  of  friendship  be- 
tween England  and  America  are  indeed  glorious.  The  Anglo- 
Saxon  League  is  within  the  sphere  of  practical  politics,  and 
when  that  is  consummated  there  will  be  in  existence  the  great- 
est factor  yet  known  toward  Christianity,  peace  and  prosperity 
of  the  world. 

The  Queen  has  just  appointed  me  Governor  of  South  Aus- 
tralia—  a  territory  more  than  twice  the  size  of  France  and  Ger- 
many put  together.  Think  of  me  sometimes  there.  I  have 
accepted  the  office  as  a  work  of  patriotism  because  I  think  I 
can  help  in  Federation  of  Australia.  It  is  a  great  wrench,  and 
I  hate  leaving  my  father's  beautiful  homes  —  but  duty  clearly 
calls. 

In  kindest  remembrance, 

Yours  ever, 

Tenktson. 

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474  LIGHTS  AND  SHADOWS  chap. 

We  were  fortunate  in  having  the  perfection  of  Scot- 
tish weather  in  the  Highlands,  made  up  of  equal  parts 
of  sunshine,  shower,  and  silver  mist.  While  at  In- 
veraray I  had  hoped  to  take  a  salmon  from  the 
laughing  waters  as  a  tonic  for  my  autumn  work. 
My  fisherman's  heart  leaped  at  the  thought  of  my 
favorite  recreation  when  Lord  George  Campbell  kindly 
gave  me  the  privilege  of  the  salmon  fishing.  But  the 
weather  was  unusually  cold  for  the  season,  and  when 
I  learned  that  for  several  days  five  rods  had  taken 
only  one  small  grilse,  I  resisted  the  temptation,  hav- 
ing no  desire  to  injure  my  apostolic  character  as  a 
fisherman. 

My  first  acquaintance  with  the  Duke  of  Argyll,  who 
is  beloved  and  honored  by  scholars  everywhere,  was 
through  his  daughter,  Lady  Mary  Glyn.  His  "Reign 
of  Law,"  interestingly  alluded  to  in  the  following  let- 
ter, is  one  of  the  most  helpful  books  to  bewildered 
men  that  has  appeared  in  this  century. 

Inybrasat,  Nox.  28rd,  1890. 

Dear  Bishop  :  Mj  daughter,  Mary  Glyn,  has  sent  me  a 
most  kind  message  from  you,  for  which  I  desire  to  thank  you. 
I  was  very  sorry  indeed  not  to  meet  you  when  you  were  in 
London,  —  all  the  more,  as  I  was  for  a  few  minutes  in  the 
same  room  with  you  at  the  reception  given  by  our  excellent 
and  charming  friend,  Mrs.  Phelps,  on  the  4th  of  July.  But 
the  crowd  was  so  great  that  I  was  unable  to  see  you. 

It  is  always  a  great  gratification  to  me  when  I  hear  that 
any  of  my  books  have  been  of  use  to  people  in  the  New  World, 
and  any  testimony  to  that  effect  from  you  is  doubly  valuable. 

The  "  difficulties  "  which  beset  belief  take  different  forms 
at  different  times  in  the  world's  history ;  and  it  was  not  with- 
out personal  knowledge  that  I  addressed  myself  to  the  idea  of 
blind  ^'  Law  '^  being  the  supreme  agency  in  the  universe,  be- 

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xxxvn.  OF  A  LONG  EPISCOPATE  475 

cause  I  knew  that  this  conception  was  firmly  seated  in  many 
most  highly  educated  and  intellectual  natures,  to  such  an 
extent  that  Prayer  was  considered  an  absurdity.  .  .  . 

I  have  to  thank  you  for  having  kindly  sent  to  me  a  copy 
of  your  address  dated  June  22d  which  I  have  read  with  the 
greatest  interest  and  pleasure.  I  wish  your  spirit  of  liberality 
and  common  sense,  as  well  as  of  Christian  love,  reigned  in  all 
hearts  and  heads  as  it  reigns  in  yours !  .  .  . 

We  have  lately  lost  the  late  Bishop  of  St.  Albans,  and  a 
terrible  loss  he  is  to  his  family.  I  heard  him  speak  very 
warmly  of  you  when  he  met  you  in  London. 

I  am,  Dear  Bishop  Whipple, 

Yours  very  sincerely, 

Abgtll. 

While  staying  at  Cromer  with  my  friend  Mrs. 
Locker-LampSon,  the  widow  of  Frederick  Locker  the 
poet,  whom  I  loved,  I  recall  a  pleasant  visit  to  Lady 
Catherine  Buxton,  the  names  of  whose  family  are  so 
intertwined  with  missions.  Lady  Buxton,  who  is 
the  daughter  of  the  great  emancipator  Gumey,  and 
niece  of  Elizabeth  Frye,  with  whom  she  spent  her 
girlhood  and  whose  name  is  cherished  wherever  the 
cause  of  suffering  humanity  is  dear,  has  preserved 
the  traditions  of  her  family  in  her  personal  devotion 
to  the  brown  and  black  races. 

An  interesting  incident  occurred  at  Cromer  in  con- 
nection with  a  missionary  address  which  I  made  in 
the  parish  church,  in  which  I  mentioned  the  fact  that 
the  chaplain  of  Sir  Martin  Frobisher,  Admiral  in  the 
English  Navy,  held  the  first  recorded  service  in 
America  in  the  Bay  of  Newfoundland.  The  follow- 
ing morning  the  wife  and  daughter  of  the  only  lineal 
descendant  of  Sir  Martin  Frobisher  came  to  tell  me 
that  by  chance  they  had  found  themselves  in  Cromer 

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476  LIGHTS  AND  SHADOWS  chap 

for  a  few  days,  and  having  been  present  at  my  morn- 
ing address  learned  the  mteresting  fact  connected 
with  their  ancestor,  for  the  first  time.  They  were  liv- 
ing on  the  property  given  to  Sir  Martin  Frobisher  by 
Queen  Elizabeth  on  his  return  to  England  from  the 
above-mentioned  visit  to  America  in  1583. 

I  must  here  pay  a  tribute  to  my  old  friend,  Sir 
Curtis  Lampson,  who  was  one  of  the  most  remarkable 
Americans  I  have  ever  known,  and  who  was  a  tower 
of  strength  in  the  dark  days  of  our  Civil  War.  He 
was  vice-president  and  manager  of  the  Hudson  Bay 
Fur  Company,  and  we  were  first  drawn  together  from 
a  common  interest  in  the  North  American  Indians. 
It  was  for  his  valuable  service  connected  with  the  lay- 
ing of  the  Atlantic  cable  that  the  Queen  conferred 
a  baronetcy  upon  him. 

Two  incidents  will  give  an  idea  of  the  man's  char- 
acter. After  the  failure  of  the  first  Atlantic  cable, 
its  friends  proposed  a  dinner  at  which  there  should  be 
presented  facts  showing  the  feasibility  of  laying  a 
new  cable.  A  friend  came  to  see  Sir  Curtis  Lampson 
and  said :  — 

"  I  met of  the  Confederate  Navy  to-day,  and 

invited  him  to  be  present  at  our  dinner." 

"  I  am  sorry,"  was  the  quiet  reply, ''  for  it  deprives 
me  of  the  privilege  of  being  present." 

"  But,"  said  his  friend,  "you  are  the  only  man  that 

can  make  the  financial  statement.     I  will  see 

and  withdraw  my  invitation  on  the  ground  of  the 
large  number  which  have  already  been  issued." 

"No,"  answered  Sir  Curtis,  "tell  him  the  truth, 
that  Curtis  Lampson,  an  American  citizen,  has  not 

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XXXVII.  OF  A  LONG  EPISCOPATE  477 

set  foot  on  his  native  soil  for  twenty-eight  years,  but 
he  has  not  forgotten  his  love  of  country  so  far  as  to 
sit  at  table  with  a  man  educated  by  his  country, 
who  violates  the  oath  of  allegiance  by  entering  the 
service  of  the  Confederate  states,  and  is  in  London  to 
promote  their  interests,  which  means  the  ruin  of  my 
country." 

He  warned  Lord  John  Russell,  who  was  his  friend, 
that  if  England  built  piratical  cruisers  for  the  South 
she  would  pay  for  all  the  damages  which  these  cruisers 
inflicted  on  the  commerce  of  the  United  States.  At 
that  period  the  United  States  had  very  few  friends  in 
England,  and  our  bonds  were  sold  at  a  less  price  than 
the  Confederates'.  An  acquaintance  of  Sir  Curtis 
Lampson,  on  his  departure  for  India,  sold  a  large 
number  of  United  States  bonds,  and,  investing  the 
money  in  Confederate  bonds,  asked  my  friend  to  de- 
posit them  in  his  vault.  On  his  return  after  the  Civil 
War  he  went  to  Sir  Curtis,  and  said :  — 

"  I  know,  of  course,  that  I  have  ruined  myself  by 
my  foolish  investment." 

Sir  Curtis  left  the  room,  and  in  a  few  minutes  re- 
turned with  a  package  which  he  held  out,  saying,  "  I 
did  not  mean  to  have  you  ruined,  and  after  you  sailed 
I  took  the  responsibility  and  sold  your  Confederates, 
and  bought  United  States  bonds,  which  you  will  find 
here." 

On  an  early  visit  to  England  I  met  Dr.  Sir  Henry 
Ackland,  Fellow  of  the  Royal  Society,  and  Physician 
to  the  Prince  of  Wales.  He  was  one  of  the  most 
interesting  men  in  Oxford,  and  I  was  under  many 
obligations  to  him  for  his  rare  hospitality.     The  win- 

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478  LIGHTS  AND  SHADOWS  chap. 

ter  following  our  first  meeting  he  visited  me  at  Men- 
tone.  I  remember  in  one  of  our  conversations  he 
stated  some  of  the  objections  which  a  class  of  scien- 
tific men  were  making  against  revealed  religion,  and 
asked  me  how  I  would  answer  them.     I  said:  — 

"  I  am  not  a  scientific  man,  but  I  will  ask  you  a 
question.  Do  you  not,  in  your  investigations,  fre- 
quently come  to  places  where  you  are  obliged  to 
bridge  a  gulf  by  an  hypothesis?" 

"  Certainly,"  he  replied,  "  all  scientific  men  know 
that." 

"  Then,"  I  continued,  "  if  the  poorest  charwoman 
in  England,  who  believes  in  a  personal  God  revealed 
in  the  gospel  as  our  Heavenly  Father,  has  an  hypothe- 
sis which  lifts  her  over  the  difficulties  that  beset  her, 
why  is  it  not  the  best  hypothesis  for  the  greatest 
scholar?" 

"  That  is  capital,"  he  responded.  "  I  shall  develop 
this  line  of  argument  in  a  lecture." 

Some  months  later  he  sent  me  a  beautiful  essay 
setting  forth  the  thought  that  the  key  to  all  mys- 
teries was  the  existence  of  a  personal  God,  and  that 
belief  in  Him  was  a  necessity  of  thought. 

NiCB,  January  28th,  1870. 

My  dear  Bishop :  I  cannot  tell  you  the  pleasure  which  my 
visit  to  Mentone  gave  me,  and  the  instructive  words  which  you 
were  so  good  to  express  to  me  left  an  impression  of  pleasure 
such  as  cannot  be  effaced.  I  must  add  your  great  kindness 
and  that  of  Mrs.  Davis  quite  shamed  me.  I  think  you  forgave 
me  for  bringing  the  two  boys  —  it  was  so  great  a  treat  for  them, 
and  they  were  (being  very  intelligent)  so  pleased  to  be  taken 
and  to  be  allowed  to  see  you  that  I  could  not  avoid  it. 

Mr.  Lee  called  at  my  hotel  yesterday,  and  alas !  the  concierge 

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xxxvn.  OF  A  LONG  EPISCOPATE  479 

was  not  sharp  enough  to  say  that  I  was  all  day  always  next  door 
with  my  daughter,  only  going  to  the  Hotel  to  sleep.  At  midnight 
I  got  his  card  and  went  early  this  morning  to  his  Hotel,  but 
he  was  out.  I  am  sorry.  I  leave  for  England  in  a  couple  of 
hours.  My  daughter  was,  I  need  not  say,  amazed  at  the  splen- 
dor of  her  bouquet,  as  was  I.  For  in  our  cloudy  climate  such 
a  sight  was  never  seen.  She  sincerely  hopes  you  may  some 
day  be  able  to  see  her  if  you  come  to  Nice.  She  is  young,  but 
would  get  much  pleasure  and  advantage  too  in  your  conversa- 
tion. 

Will  you,  if  you  think  of  it,  show  her  the  copy  of  the  letter 
of  the  Widow  Chief. 

I  am,  my  dear  Bishop,  most  faithfully  and  respectfully  yrs, 

H.  K.  ACKLAKD. 

The  following  letter  shows  the  faith  of  a  great 
mind :  — 

OxroRi),  April  SOth,  1899. 

My  dearest  and  kindest  friendf  Bishop  of  Minnesota :  I  have 
read  this  morning  the  report  on  the  education  of  the  negroes 
which  you  gave  me.  What  problems  of  mankind  are  ever  be- 
fore you,  physical,  spiritual,  and  social !  I  have  a  feeling  that 
these  are  all  at  their  highest  in  the  United  States.  I  often 
feel  that  had  I  not  been  sent  with  the  Prince  of  Wales  in  1860 
to  Canada  and  the  States,  a  great  part  of  such  education  on 
"  Man  as  he  is,'*  would  not  have  been  given  me.  .  .  . 

However  important  all  Public  Health  administration  may 
be,  it  is  certain  that  the  Life  of  the  Gospel  is  the  Way  and 
the  Truth  for  man,  wherever  he  be  and  howsoever  he  came. 

The  clever  manner  in  which  you  spoke  to  me  of  the  true  re- 
lation of  the  Supreme  Being  as  father  to  man,  and  of  man  to 
the  Father  and  Creator  of  all  things  visible  and  invisible,  states 
the  whole  relation,  in  a  few  words,  of  Science,  so-called,  to 
Spiritual  truth  and  our  Blessed  Lord. 

I  have  read  and  reread  your  address  on  All  Saints  Day. 
I  am  right  glad  that  you  have  set  forth  the  range  of  profound 
religious  thought  such  as  is  in  this  address,  and  such  as  you 
touched  on  so  impressively  when  you  were  good  enough  to 


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480  LIGHTS  AND  SHADOWS  chap. 

speak  to  me  in  my  room.  I  am  most  thankful  that  you  are 
about  to  publish  a  record  of  your  life-work.  It  will  be  inval- 
uable in  many  ways  throughout  the  whole  Church  Catholic, 
and  at  a  time  of  such  unhappy  discussions  and  angry  differ- 
ences as  have  been  carried  on  in  the  public  papers  by  members 
of  the  Church,  Clerical  and  Lay,  during  the  past  year. 

I  have  sent  you  a  parcel  containing  three  small  volumes  in 
a  certain  way  of  more  than  local  interest.  One  by  my  eldest 
brother  on  Knowledge,  Duty,  Faith. 

The  second,  a  memoir  of  one  whom  you  will  remember. 
The  third,  an  old  sketch  of  the  organization  of  the  Oxford 
Museum  for  Scientific  Education,  chiefly  on  account  of  some 
remarkable  letters  from  Euskin.  But  as  to  the  Museum  as  it 
now  is,  I  shall  hope  to  send  you  by  and  by  a  remarkable  fact 
in  relation  to  Keble  College  and  the  Bishop  of  Rochester,  its 
first  warden.  I  am  so  glad  that  you  and  the  Bishop  of  Eoch- 
ester  know  and  love  each  other. 

0, 1  wish  I  could  see  you  again. 

May  I  send  my  most  grateful  respects  and  remembrances 
to  Lady  Ashburton  for  Auld  Lang  Syne. 

With  my  duty  and  respects  to  Mrs.  Whipple,  I  am*. 
My  dear  Bishop  of  Minnesota, 

Gratefully  and  affectionately  yours, 

Henry  JST.  Acklakd. 

While  a  guest  of  that  most  charming  of  hosts,  Sir 
Henry  Holland,  I  recall  a  breakfast  of  especial  in- 
terest when  Lord  Houghton,  Ranke  the  historian, 
Lord  Salisbury,  George  Lewes,  and  several  other  in- 
teresting men  were  present.  It  was  my  misfortune 
that  some  of  the  guests  were  so  much  interested  in 
my  work  in  the  New  West,  that  they  would  ply  me 
with  questions  when  I  preferred  to  listen  to  the  men 
of  world-wide  reputation.  I  was  asked  by  Lewes 
what  I  thought  of  Maurice's  last  book.  I  said  that 
Maurice's  love  for  humanity  and  belief  in  the  Father^ 

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xxxvn.  OF  A  LONG  EPISCOPATE  481 

hood  of  God  as  revealed  in  Jesus  Christ  was  worthy 
of  the  highest  approval,  but  that  I  was  obliged  to 
confess  that  I  could  not  follow  some  of  his  nebulous 
philosophy.  It  seemed  to  amuse  Mr.  Lewes  greatly, 
and  he  exclaimed :  — 

"  That  is  good.  I  am  delighted,  and  I  shall  tell 
Maurice  when  I  breakfast  with  him  to-morrow." 

It  is  a  pleasant  memory  that  years  after  this,  when 
preaching  in  St.  Paul's  Church,  Rome,  upon  the 
infinite  love  and  hopefulness  of  our  Heavenly  Father 
as  revealed  in  Jesus  Christ,  I  noticed  a  man  in  the 
congregation  who  seemed  deeply  impressed,  and  fre- 
quently wiped  the  tears  from  his  cheeks.  As  he 
looked  up  I  recognized  Lord  Houghton. 

The  following  day,  at  a  lunch  given  to  me  by  Mr. 
W.  W.  Story,  I  found  among  other  distinguished 
guests,  Lord  Houghton.  He  told  me  how  deeply  he 
had  been  moved  by  my  sermon,  and  exclaimed  with 
emotion,  '^  It  was  a  sweet  and  blessed  truth ! ''  He 
followed  me  into  the  ante-room,  upon  my  departure, 
and  asked  for  my  blessing,  which  I  gave  with  a  full 
heart.     It  was  our  last  meeting. 

Sir  Henry  Holland's  marvellous  experience  and 
keen  memory  made  his  reminiscences  a  delight  to 
his  friends.  He  published  some  of  them  for  private 
circulation  and  kindly  sent  me  a  copy.  By  his  study 
fire  I  have  listened  by  the  hour  to  his  rare  stories, 
many  of  them  of  the  sparkling  wit  of  Sydney  Smith, 
his  father-in-law.  He  was  the  soul  of  punctuality, 
and  when  he  invited  his  friends  to  a  nine  o'clock 
breakfast  he  would  say,  "  Nine  means  nine^''  and  at 
the  stroke  of  the  hour  he   sat   down  to  the   table 

2i 

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482  LIGHTS  AND  SHADOWS  chap. 

whether  his  guests  had  arrived  or  not.  His  conver- 
sations were  a  panorama  of  history. 

As  we  were  looking  over  his  books  he  would  take 
down  one  after  another  of  the  rare  volumes,  giving 
a  brief  statement  as  to  how  it  came  into  his  possession 
as :  "  This  was  Canning  s  Virgil ;  he  gave  it  to  me 
on  his  death-bed.''  Or,  "  I  was  consulting  physician 
to  Sir  Walter  Scott,  and  he  gave  me  this  copy  of  his 
works."  And  so  on,  until  we  were  surrounded  by 
old  friends. 

He  turned  to  my  daughter  who  was  with  me,  one 
evening,  and  asked :  "  Nellie,  are  you  fond  of  danc- 
ing? Then  let  me  tell  you  of  an  episode  which 
happened  when  I  was  a  member  of  Queen  Caroline's 
suite.  A  ball  was  given  in  the  Queen's  honor  by 
the  King  of  Italy,  Murat.  He  was  her  partner,  and 
I  was  in  the  adjoining  set.  A  message  was  suddenly 
brought  to  the  King,  upon  which  he  excused  himself 
to  the  Queen,  saying  that  it  was  a  matter  of  state 
business.  He  did  not  return  to  the  ball,  and  the 
next  morning  we  learned  that  the  message  which 
had  come  to  him  informed  him  that  Napoleon  had 
escaped  from  Elba. 

"  One  day,"  he  continued,  "  I  was  dining  at  Hol- 
land House  and  an  urgent  message  to  visit  a  sick 
man  miles  away  was  brought  to  me.  I  drove  as 
quickly  as  I  could  to  a  dingy  part  of  the  town,  and 
in  the  third  story  of  a  very  shabby  house  I  found  an 
emaciated  Frenchman  lying  very  ill,  and  kneeling 
by  his  side  a  beautiful  woman  bathed  in  tears.  The 
Frenchman,  Nellie,  was  Louis  Napoleon,  and  the 
weeping  woman  was  his  mother,  Queen  Hortense." 

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xxxvu.  OF  A  LONG  EPISCOPATE  483 

Sir  Henry  Holland  had  visited  almost  every  part 
of  the  world.  He  was  a  warm  friend  of  America, 
and  during  the  Civil  War  was  a  great  assistance  to 
the  Commission  which  President  Lincoln  sent  to 
England  to  show  the  English  people  the  true  character 
of  the  struggle  for  national  existence. 

The  Rev.  Henry  Caswell  of  Filedean,  at  whose 
hospitable  home  I  spent  a  delightful  week,  came  to 
America  and  was,  ordained  by  Bishop  Chase  of  Ohio. 
Mr.  Caswell,  feeling  it  a  wrong  to  a  sister  Church 
that  England  did  not  allow  any  one  to  officiate  who 
had  been  ordained  by  bishops  of  the  American  Church, 
believed  that  if  he  were  to  receive  ordination  by  an 
American  bishop  that  it  would  lead  to  a  recognition 
by  Parliament  of  American  Orders.  And  so  it  proved, 
for  on  his  return  to  England  his  Orders  were  recog- 
nized by  the  Government,  and  he  received  a  living. 

While  in  America  he  had  an  interview  with  Joseph 
Smith,  the  prophet  and  founder  of  the  Mormons  at 
Nauvoo,  to  whom  he  showed  a  Hebrew  manuscript 
written  on  vellum,  asking  him  if  he  could  read  it. 
In  the  presence  of  the  elders  Smith  put  the  sacred 
stone  which  he  called  Urim  and  Thummim  into  a 
hat  and  after  some  thought  proceeded  to  translate 
the  manuscript,  reading  from  left  to  right.  Mr.  Cas- 
well remarked  quietly :  — 

"  This  manuscript  is  read  by  scholars  from  right  to 
left,  and  they  say  that  it  is  written  in  Hebrew.'* 

The  prophet  was  enraged,  and  the  excitement  be- 
came so  general  that  Mr.  Caswell  was  advised  to 
leave  Nauvoo  by  the  steamer  then  at  the  dock. 


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CHAPTER  XXXVIII 

The  General  Convention  of  the  Church  in  1898 
met  in  Washington.  The  opening  sermon  preached 
by  the  Rt.  Rev.  Dr.  Tuttle  of  Missouri  was  a  mis- 
sionary sermon  full  of  apostolic  zeal  and  catholic 
spirit. 

It  was  a  gratification  that  the  Greheral  Convention 
passed  a  canon  ratifying  the  action  of  the  diocese  of 
Minnesota  in  permitting  Swedish  congregations  to 
use  the  liturgy  of  the  National  Church  of  Sweden. 

To  many  of  the  bishops  it  was  a  disappointment 
that  a  more  stringent  canon  on  divorce  was  not 
passed.  It  is  a  burning  question  which  touch(Bs  all 
that  is  sacred  to  home  and  nation.  The  lax  laws  of 
state  legislatures  in  legalizing  the  sundering  of  the 
marriage  vow  contrary  to  the  law  of  God  has  created 
a  public  conscience  and  has  brought  in  its  train  shame- 
less desecration  of  that  holy  ordinance  which  God 
gave  in  the  time  of  man's  innocency  and  which  was 
hallowed  by  the  presence  of  Christ  at  the  wedding  of 
Cana  in  Galilee. 

The  discussions  in  the  House  of  Bishops  and  in  the 
House  of  Clerical  and  Lay  Deputies  must  prove  of 
great  benefit  in  calling  attention  to  this  crying  evil, 
and  I  believe  that  the  time  will  soon  come  when  the 
Church  will  place  her  legislation  on  the  immutable 
law  of  God. 

4S4 

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I 


CHAF.  xxxviii.  A  LONG  EPISCOPATE  485 

Many  of  the  evils  which  vex  the  Church  of  Eng- 
land have  been  avoided  by  the  Church  in  America, 
in  that  the  laity  of  the  Church  have  their  true  posi- 
tion in  all  legislation,  and  they  have  been  the  conserv- 
ative element  in  the  history  of  the  Church. 

A  beautiful  service  was  held  at  the  unveiling  of 
the  Peace  Cross,  on  the  site  of  the  future  Cathedral 
of  Washington,  on  which  occasion  the  President  of 
the  United  States  was  present  and  delivered  an  ad- 
dress. 

Four  missionary  bishops  were  elected,  and  the  Rev. 
Dr.  Kinsolving  was  elected  for  the  infant  Church  of 
Brazil.  Few  missions  have  been  more  blessed  than 
those  of  the  American  Church  Missionary  Society  in 
Brazil.  Multitudes  of  the  normal  adherents  of  the 
Roman  Catholic  Church  were  living  in  open  irreligion 
and  even  denying  the  faith  of  their  Church.  The 
success  of  this  mission,  the  zeal  of  the  clergy,  and 
the  devotion  of  its  laymen  made  it  necessary  to  give 
them  the  oversight  of  a  bishop,  ;and  we  had  no  ques- 
tion that  the  time  had  arrived  when  loyalty  to  Christ 
demanded  that  we  should  consecrate  a  bishop  for 
them. 

In  1875  some  of  the  wisest  bishops  of  our  Chm-ch 
gave  their  support  at  the  request  of  the  House  of 
Bishops  to  the  establishment  of  a  mission  in  Mexico, 
and  the  Rev.  Dr.  Riley  was  elected  and  consecrated 
Bishop  of  Mexico.  Serious  difficulties  arose  which 
affected  this  work  and  the  honor  of  the  Church  in 
the  United  States.  In  1883  the  House  of  Bishops 
appointed  Bishop  McLaren  of  Illinois^  Bishop  Dudley 
of  Kentucky,  and  myself  a  commission  to  visit  Mex- 

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486  LIGHTS  AND  SHADOWS  chap. 

ico  to  procure  some  peaceful  settlement  of  the  diffi- 
culties existing  in  that  branch  of  the  Church.  After 
full  consultation,  it  was  decided  that  it  was  not 
advisable  to  visit  Mexico.  Feeling  the  deep  impor- 
tance of  the  settlement  of  the  difficulties,  I  wrote 
Bishop  Riley  the  following  fraternal  letter  :- 

Faribault,  Minn., 
Dec.  17th,  1883. 

My  dear  Brother:  I  had  expected  to  leave,  with 
the  Bishop  of  Illinois  and  the  Bishop  of  Kentucky, 
for  Mexico,  on  January  first,  but  after  a  full  confer- 
ence we  have  decided  not  to  go,  —  into  the  reasons,  I 
need  not  enter. 

I  write  you  as  a  brother  who  loves  the  Saviour, 
and  to  whom  it  would  be  a  lifelong  sorrow  if  harm 
were  to  come  to  the  work  so  dear  to  his  heart. 

Circumstances  have  arisen  which  seem  to  make  it 
necessary  to  hold  in  abeyance  the  present  plan  of 
establishing  a  National  Church  in  Mexico,  and  to 
carry  on  the  work  as  a  mission  of  our  own  Church. 

The  expectations  of  yourself  and  the  Mexican 
Commission  as  to  the  adoption  of  a  liturgy  and  order 
for  the  administration  of  sacraments  have  not  been 
fulfilled.  Grave  dangers  threaten  the  work,  —  dan- 
gers which  touch  upon  all  which  we  hold  dear.  Added 
to  this  are  the  lack  of  funds  to  prosecute  the  work  in 
Mexico,  and  the  decrease  in  all  gifts  for  missions. 

I  know  your  loving  heart,  and  write  to  ask  if  it 
will  not  be  better  for  you,  for  the  Church  in  Mexico, 
and  for  the  future  of  this  work  for  which  you  have 
done  so  much,  to  place  your  resignation  in  the  hands 

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xxxviii.  OF  A  LONG  EPISCOPATE  487 

of  the  bishops,  and  retire  from  the  work.  It  will  be 
a  magnanimous  act  worthy  of  one  who  loves  Christ 
and  His  Church  more  than  all  things  else. 

I  have  no  right  to  dictate  to  you,  but  I  felt  that, 
without  consultation  with  others,  I  might  write  as  a 
brother. 

May  God  guide  you,  is  the  prayer  of 

Your  friend  and  brother, 

H.  B.  Whipple. 
The  Rt.  Rev.  H.  Rilet,  D.D. 

Bishop  Riley  resigned,  and  the  mission  was  placed 
under  the  care  of  the  Board  of  Foreign  and  Domestic 
Missions,  and  its  immediate  oversight  committed  by 
the  Presiding  Bishop  to  the  Rev.  Dr.  Henry  Forres- 
ter, under  whose  care  it  has  been  much  blessed. 
Mexico  is  awakening  to  a  new  life,  and  there  is  a 
great  work  to  be  done  for  her  people  by  the  Church. 

In  the  winter  of  1898  the  Church  Missionary 
Society  of  England  invited  me  to  deliver  an  address 
at  their  Centenary,  in  April,  1899,  as  the  representa- 
tive of  the  American  Church.  The  invitation  was 
seconded  by  the  managers  of  our  Foreign  and  Do- 
mestic Missionary  Society.  It  was  an  occasion  of  the 
deepest  interest ;  missions  from  every  quarter  of  the 
globe  were  represented ;  archbishops,  bishops,  states- 
men, ex-governors  of  foreign  colonies,  and  delegates 
from  other  missionary  societies  were  present,  their 
speeches  all  revealing  that  their  hope  for  the  children 
of  a  ruined  world  was  in  Jesus  Christ,  and  ringing 
with  the  story  of  the  triumphs  of  the  Church. 

The  address  of    the   Archbishop   of    Canterbury 

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488  LIGHTS  AND  SHADOWS  chap. 

glowed  with  his  passionate  love  for  missions.  He 
dwelt  upon  the  necessity  of  convincing  men  that  the 
carrying  forward  of  the  gospel  message  was  an  essen- 
tial part  of  Christian  life. 

The  Earl  of  Northbrook,  Ex-Viceroy  of  India,  gave 
a  marvellous  record  of  the  increase  of  Christianity  in 
India,  stating  that  between  the  years  1851  and  1890 
Christian  congregations  had  increased  from  two  hun- 
dred and  fifty  to  five  thousand ;  and  individual 
Christians  from  ninety  thousand  to  six  hundred  and 
seventy  thousand. 

Lord  Cranborne,  M.P.,  eldest  son  of  the  Prime  Min- 
ister, made  a  most  earnest  speech  in  behalf  of  aggres- 
sive missionary  work.  He  called  forth  a  storm  of 
applause  by  saying  that  whatever  might  be  done  in 
heathen  lands  in  the  way  of  founding  secular  col- 
leges, unless  the  definite  teachings  of  Christianity 
were  carried  with  the  institutions,  nothing  real  could 
be  accomplished. 

The  closing  speech  of  the  Rev.  H.  E.  Fox,  the  be- 
loved secretary  of  the  Society,  was  a  noble  plea  in  which 
he  spoke  of  the  wrong  of  destroying  a  religion  and  giv- 
ing no  religion  to  fill  the  empty  place,  as  in  India  and 
Africa  where  Western  civilization  is  making  it  impos- 
sible for  the  natives  to  believe  in  their  own  religion. 

My  Centenary  address  on  Christian  Unity  and  the 
Extension  of  Missions  was  warmly  received,  and  the 
vast  audience  paid  a  graceful  tribute  to  the  Sister 
Church  in  America  by  rising  to  receive  her  representa- 
tive. 

At  a  breakfast  given  at  the  Castle  and  Falcon 
Hotel,  the  birthplace  of  the  Society,  I  had  the  pleas- 

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xxxviu.  OF  A  LONG  EPISCOPATE  489 

lire  of  meeting  Aichdeaoon  MacDonald  of  the  Yukon^ 
whom  I  had  not  seen  for  thirty  years  and  whose 
work  has  heen  crowned  with  success. 

It  is  impossible  to  estimate  the  splendid  impeitus 
which  is  given  to  missionary  workers  by  these  meet- 
ings where  facts  and  figures  tell  of  God's  blessing. 

During  the  few  weeks  of  our  stay  in  London,  where 
we  were  the  guests  of  our  beloved  friend  Lady  Ash- 
burton,  whose  home  has  more  than  once  been  to  me 
a  haven  of  rest  and  refreshment,  I  delivered  many 
sermons  and  addresses.  The  University  of  Oxford 
conferred  upon  me  an  honorary  degree.  Lady  Ash- 
burton  is  an  evangelical  of  the  best  school,  always 
busy  in  noble  works.  She  might  well  be  called 
the  patron  saint  of  dockmen,  for  whom  she  has  done 
such  blessed  work,  among  other  benefactions  having 
built  them  a  church  which  she  lovingly  supports. 
Her  pity  for  suffering  humanity  breathes  in  this 
letter :  — 

EsKT  House,  Kniohtsbridob,  8.  W., 
Tuesday,  December,  1889. 

My.  dear  friend :  I  was  grieved  on  my  return  home  very 
late  last  night  to  find  your  precious  note.  Last  night  makes 
me  feel  England,  not  dazzling  Egypt,  ought  to  be  my  winter 
home.  I  wish  you  had  seen  the  loving  welcome  the  many 
hundreds  of  my  poor  brothers  and  sisters  gave  me  on  this  my 
return  from  Scotland,  and  joined  in  the  sweet  and  blessed  Com- 
munion we  all  had  in  prayer  and  praise  —  it  was  a  little  thank- 
offering  ceremony  (quite  unexpected  by  rae)  in  which  the  dear 
people  gave  me  a  beautiful  large  Bible  for  my  Victorian  Dock 
Mission  Hall  (opened  now  four  years  since),  and  we  had  some 
lovely  thoughts  from  friends,  and  sweet  prayers  of  thankful- 
ness. I  really  feel  I  cannot  leave  my  poor  friends  if  I  can  be 
of  any  help  or  comfort  to  them  during  the  long  dreary  sunless 

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490  LIGHTS  AND  SHADOWS  chaf. 

winter.  I  shall  ask  God's  guidance  more  in  this  matter  and 
will  write  you^  but  I  do  not  think  anything  but  illness  would 
keep  me  from  them.  I  thank  God  I  have  had  the  dear  privi- 
lege of  meeting  you — remember  me  sometimes  at  God's  throne, 
that  I  may  be  guided  right  in  all  things.  Thanks  for  your 
friendship  which  is  very  precious.  May  I  send  my  hearty 
love  to  your  daughter  and  a  blessed  sojourn  in  dear  Egypt.  I 
hope  strength  will  be  given  me  for  work. 

I  put  you  into  God's  tender  keeping. 

Yours  with  gratitude, 

L.  ASHBUBTON. 

It  was  at  Lady  Ashburton's  house  years  ago  that  I 
first  met  Mr.  Edward  CliflEord,  the  author  of  the  life 
of  Father  Damien.  When  he  visited  that  sainted 
man  on  the  leper  island  of  Molokai  he  received  from 
Archbishop  Magee  the  parting  words,  "  Give  Father 
Damien  my  love  and  tell  him  that  an  English  bishop 
always  remembers  him  in  prayer." 

In  May  I  returned  to  my  diocese.  The  celebra- 
tion of  the  fortieth  year  of  my  election  to  the  Epis- 
copate occurred  on  June  7,  when  the  Diocesan 
Council  met  in  the  Cathedral  at  Faribault. 

There  was  a  large  representation  of  clergy  and 
laity.  Several  of  the  Indian  clergy  from  the  Chip- 
pewa country  were  present  and  also  some  of  the 
faithful  laymen  of  the  Sioux,  among  whom  was  the 
venerable  warden  of  the  Birch  Coulee  Mission,  Good 
Thunder. 

A  beautiful  illuminated  address  expressing  their 
loyal  aflEection  was  presented  me  by  the  clergy  of  my 
diocese,  which  was  read  by  the  Rev.  J.  J.  Faud6,  one 
of  the  most  faithful  of  my  clergy. 

In  writing  these  reminiscences,  it  has  been  impos- 

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XXXVIII.  OF  A  LONG  EPISCOPATE  491 

sible  to  keep  personality  in  the  background.  No  one 
could  be  more  sensible  of  the  overmuch  praise  which 
has  been  given  me.  The  success  which  our  Heavenly 
Father  has  permitted  me  to  see  is  His  gift.  I  have 
tried  to  give  Him  the  will,  and  His  love  has  raised 
up  friends  to  help  in  the  work. 

In  reviewing  the  past,  forms  and  faces  come  to  me 
of  the  men  and  women  who,  through  these  many 
years,  have  given  me  their  support  in  every  venture 
I  have  made  for  Christ  and  His  Church. 

In  dark  days,  when  the  way  was  overshadowed, 
faith  and  prayer  always  showed  the  silver  lining  to 
the  cloud  and  nerved  me  to  work  and  wait  for  the 
result  to  come  in  God's  good  time. 

At  a  period  of  great  financial  depression,  when  our 
treasury  was  empty  and  the  outlook  forbidding,  I 
was  sitting  in  my  study,  weary  of  heart,  wondering 
how  the  difficulties  could  be  met,  when  my  dear 
brother,  the  Rev.  E.  S.  Thomas,  came  in.  I  saw 
by  his  face  that  he  had  come  to  tell  me  that  the 
school  work  must  be  given  up.  I  sprang  to  my  feet, 
and  grasping  him  by  the  hand  said :  — 

"  Thomas,  do  not  tell  me  a  word  about  it.  Let  us 
pray.'' 

Side  by  side  we  knelt  and  poured  out  our  hearts 
to  God.  We  rose  from  our  knees,  and  without  speak- 
ing Thomas  put  his  arms  around  my  neck,  kissed  me, 
and  went  out.  That  was  the  nearest  approach  to 
failure  which  ever  came  to  our  work. 

No  words'  can  describe  the  terror  and  foreboding 
which  came  to  the  bravest  hearts,  when,  in  the  dark 
hours  of  the  Sioux  massacre,  every  hour  brought 

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492  LIGHTS  AND  SHADOWS  chap; 

some  new  tale  of  the  horror  of  Indian  warfare.  And 
when,  believing  that  Enmegahbowh  and  the  other 
missionaries  were  murdered,  my  dear  Breck  said  from 
the  chancel,  that  Indian  missions  were  a  failure,  it 
came  to  me  as  the  last  drop  in  the  cup  of  anguish. 
I  came  forward  and  said  to  the  people :  — 

"Our  Indian  missions  cannot  be  a  failure,  for  if 
our  missionaries  are  murdered,  my  young  diocese  will 
have  the  honor  of  writing  in  its  history  the  names  of 
martyrs  for  Christ !  " 

I  could  say  no  more.  With  a  heart  of  lead  I  sat 
in  my  study  a  few  hours  later  when  brave  Manney 
came  in  to  see  me.     With  tears  of  agony  I  said :  — 

"  Manney,  it  is  not  failure !  We  must  not  give  up 
hope ! " 

"  You  are  right,  Bishop,"  came  the  quiet  answer, 
"  there  is  no  failure !  All  we  have  to  do  is  to  sow 
the  seed ;  you  have  done  that,  and  in  His  own  good 
time  God  will  permit  you  to  see  the  harvest." 

There  is  nothing  which  brings  more  joy  to  my 
heart  than  the  light  which  is  dawning  on  the  future 
of  the  Indian  race.  The  heart  of  the  American  peo- 
ple has  been  awakened  to  the  wrongs  of  the  past  and 
present,  and  hands  are  outstretched  to  undo  the  sins 
of  the  fathers. 

The  Indian  Commissioner  stated  in  his  report  for 
the  year  1897  that  there  were  38,681  Indians  who 
could  read,  25,744  who  lived  in  houses,  23,000 
children  in  school,  23,574  communicants  of  churches, 
348,218  acres  of  land  cultivated  by  Indians.  One 
million,  seven  hundred  and  sixteen  thousand,  nine 
hundred  and  eighteen  bushels  of  grain  were  raised 

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xxxvin.  OF  A  LONG  EPISCOPATE  498 

by  Indians,  and  the  value  of  the  products  sold  by 
them  was  $1,033,047.  There  were  268  more  bu-ths 
than  deaths. 

While  it  is  true  that  the  diflEerence  between  our 
Indian  aflEairs  now  and  forty  years  ago  is  as  between 
midnight  and  morning,  it  is  but  the  beginning.  But 
God's  spirit  is  moving  over  the  darkness,  and  "  they 
that  dwell  in  the  land  of  the  shadow  of  death  have 
seen  a  great  Light." 

My  readers  may  think  me  an  optimist,  but  a  Chris- 
tian has  no  right  to  be  anything  else.  This  is  God's 
world,  not  the  devil's.  It  is  ruled  by  One  who  is 
"  the  Lord  our  Righteousness,"  ^'  the  same  yesterday, 
to-day,  and  forever." 

In  my  childhood  it  was  no  disgrace  for  men  of  the 
highest  social  position  to  drink  to  intoxication. 
Spirits  always  stood  on  the  sideboard,  and  the  Chris- 
tian minister  was  expected  to  partake  of  its  hospi- 
tality. Human  slavery  was  a  part  of  Christian 
civilization;  the  most  enlightened  nations  were  en- 
gaged in  the  slave-trade.  The  North  American 
Indian  was  looked  upon  as  a  miserable  savage  to  be 
driven  from  the  face  of  the  earth.  The  slums  of 
Christian  cities  were  festering  with  disease  and  vice 
with  no  good  Samaritan  to  bind  up  the  wounds  of  the 
world's  stricken  children.  Christian  men  too  often 
left  the  poor  victims  to  die  of  diseases  which  came 
from  the  violations  of  the  good  laws  of  God,  and  laid 
the  cause  to  His  Providence. 

There  were  no  Toynbee  Halls,  no  college  settle- 
ments. Prison  reform  had  few  laborers,  and  jails 
and  prisons  were  often  schools  of  vice,  and  the  poor 

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494  LIGHTS  AND  SHADOWS  chap,  xxxvra. 

souls  who  had  fallen  by  the  way  were  hopelessly  lost. 
Christians  were  arrayed  in  hostile  camps  too  busy 
fighting  one  another  for  aggressive  work  against  the 
Kingdom  of  the  devil.  The  one  thought  in  many 
hearts  was  to  escape  a  hell  and  gain  a  heaven  beyond 
the  grave,  forgetting  that  salvation  was  here  in 
hearts  filled  with  that  love  only  learned  from  Jesus 
Christ  which  rebinds  men  to  God,  and  reunites  the 
broken  ties  of  humanity  in  brotherhood  in  Christ. 
There  was  little  interest  in  missions  at  home  or 
abroad. 

Never  in  the  world's  history  has  there  been  such 
enthusiasm  in  all  humanitarian  work  as  now.  It  is 
not  a  mere  pity  for  suflEering,  it  is  a  hopeful,  helpful, 
personal  work,  that  human  touch  which  makes  the 
world  akin.  Not  even  in  the  Primitive  Church  have 
greater  victories  been  won  in  leading  heathen  folk  to 
Christian  civilization.  It  will  be  a  world  of  sorrow 
and  sin  until  it  is  a  Redeemed  World.  But  ours  is 
not  a  forlorn  hope.  We  may  out  of  the  gloom  of 
our  perplexed  hearts  cry,  "  Watchman,  what  of  the 
night  ?  '*     But  faith  answers,  "  The  morning  cometh." 


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APPENDIX 

SIGNIFICANT  NAMES  OF  INDIAN  TRIBES 

Rbferrbd  to  on  Fags  33 

David  Bbainard  and  John  Eliot  labored  among  the  Algon- 
quins.  Eliot  used  the  English  vowels  in  translating  his  Bible, 
instead  of  the  French  vowels  which  are  used  in  spelling  0 jib- 
way  words.  The  names  of  the  tribes  signify  certain  character* 
istics  belonging  to  them.  I  am  indebted  to  Archdeacon  Gil- 
iiUan  for  the  following:  — 

"  The  'Ojibways,"  corrupted  into  Chippewa,  means  "  To- 
roast-till-puckered-up,"  —  probably  from  an  incident  in  their 
history  (see  Warren's  History).  Their  original  home  was 
about  Lake  Superior  and  Sault  Ste.  Marie,  whence  the  SiouK 
name  for  them  is  "  Those-who-dwell-at-the-f alls."  They  now 
occupy  the  northern  part  of  Minnesota,  Wisconsin,  and  Michi- 
gan, and  of  North  Dakota,  and  are  found  on  the  prairies  as 
far  west  as  the  Saskatchewan  Eiver,  and  as  far  north  as  Hud- 
son Bay.    Bishop  Horden  had  many  Ojibways  in  his  diocese. 

"The  Ottaways — Ottawas"  means  "The  traders  or  the  tra- 
ding people."  They  were  probably  called  so  because  situated 
midway  between  the  French,  at  the  mouth  of  the  St.  Law- 
rence, and  the  Ojibways.  They  parsed  on  the  goods  of  the 
French  to  interior  tribes,  or  resold  them.  Their  original 
home  was  on  the  Ottawa  Eiver,  Canada,  but  they  are  now 
found  in  Michigan,  and  both  north  and  south  of  the  Great 
Lakes. 

"Po-da-wa-dum-ig"  (Pottawotamies),  meaning  "Those-who- 
help-thi-fire."  Their  original  home  seems  to  have  been  the 
northern  part  of  Illinois,  about  Chicago,  and  the  eastern  part 
of  Wisconsin.  About  five  hundred  were  removed  to  the 
Indian  Territory,  and  some  are  still  found  in  Wisconsin  and 
Michigan. 

406 

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496  APPENDIX 

" Wa-ban-a-kig,"  "Eastern-earth-dwellers."  (The  modem 
Abanakis,  of  the  New  England  states,  and,  also,  the  Dela- 
wares.)  "  Waban  "  means  the  east,  "  aki "  means  earth,  and 
the  "  g  "  represents  "  those."  The  name  means  "  Those- who- 
dwell-in-the-Eastem-lands,"  or,  more  literally,  ^^Eastern-earth* 
people." 

"  0-sag-ig,"  the  Saukies  or  Sauks  (Sacs).  The  word  means 
"  Those-who-live-at-the-entry."  They  were  found  by  the 
French  near  Green  Bay,  Wisconsin. 

"  Sha-wim-og,"  called  by  us  Shawnees.  "Sha-wun-og" 
means  Southerner.     Their  home,  I  believe,  was  in  Ohio. 

"  Od-ish-qua-gum-ig "  means  "  Last-water-people."  They 
are  the  Mic-Macs,  who  inhabited  Nova  Scotia,  New  Brunswick, 
Prince  Edward's  Island,  and  Newfoundland.  They  were 
called  "Last-water-people"  from  living  at  the  end  of  all 
waters,  the  ocean. 

"  0-man-o-min-ig,"  "  Wild-rice-people,"  from  Man-o-min, 
wild  rice.     The  Minominies  lived,  and  stiU  live,  in  Wisconsin. 

"  Odo-gam-ig,"  "  Those-who-live-on-the-opposite-side,"  the 
Foxes,  who  were  originally  found  in  Wisconsin.  They  are, 
and  were,  closely  allied  with  the  Sauks  or  Sacs;  hence  the 
two  are  usually  coupled  together  and  called  "The  Sacs  and 
Foxes." 

"  0-maum-ig,"  "  People-who-live-on-the-peninsula."  The 
Miamis  or  Maumees.      Ohio  and  Indiana  were  their  home. 

"Ki-mis-ti-nog,"  or  Orees.  Their  home  is  in  the  British 
possessions,  north  of  Minnesota. 

"  O-mush-ki-gog,"  or  "  Swamp-people,"  from  "  Mush-kig,"  a 
swamp.    Their  home,  also,  is  in  the  British  possessions. 

.  All  the  above  speak  substantially  the  same  language,  ean 
easily  understand  each  other,  and  are  the  same  people.  The 
Indians  who  met  the  Pilgrim  Fathers  in  New  England  were  a 
portion  of  this  people,  as  witness  their  language,  which  is 
largely  made  up  of  Ojibway  words. 

The  Algonquins,  then,  extended  along  the  Atlantic,  from 
the  mouth  of  the  St.  Lawrence,  as  far  south  as  the  mouth  of 
the  St.  James  Eiver,  in  Virginia,  and,  probably,  into  North 
Carolina ;  thence  west,  to  the  Mississippi,  and,  also,  through- 
out Kentucky,  Tennessee,  Illinois,  Ohio,  Indiana,  Pennsylva- 

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APPENDIX  497 

nia;,  Michigan,  New  York,  and  New  England ;  and,  as  before 
stated,  as  far  north  as  Hudson  Bay,  and  as  far  west  as  North 
Dakota,  the  Saskatchewan  Eiver,  and  the  Eocky  Mountains. 

In  this  territory  were  found  the  six  nations  of  New  York, 
the  Winnebagoes,  of  Wisconsin,  and  the  Wyandots,  all  of 
whom  were  radically  different  from  the  real  Ojibway  family. 
"  Pow-hatt-an,"  the  chief,  father  of  Pocahontas,  was  of  the 
Algonquin  nation.  His  name,  "  Pow-a4an,"  signifies,  in  Ojib- 
way, a  dream. 

THE  STORY  OF  ENMEGAHBOWH'S  LIFE 
Rbferkbd  to  on  Page  178 

I  will  not  say  anything  of  my  heathenism  and  the  Grand 
Medicine  Lodge.  It  takes  too  much  time.  The  custom  of  my 
father  was  to  start  out  in  the  autumn  of  each  year,  with  his 
family  —  and  perhaps  four  or  five  families  together — roaming 
from  place  to  place.  At  this  season,  otters,  fishers,  martins, 
and  beavers  were  plentiful,  and  the  furs  most  valuable.  At 
the  time  of  which  I  now  speak,  our  fourth  encampment  brought 
us  near  the  village  of  Peterborough,  and  many  men  and  women 
came  to  see  us.  We  had  often  camped  near  this  village,  and 
my  parents  knew  Mr.  Armour,  an  Episcopal  clergyman.  Mr. 
Armour  and  his  wife  came  to  see  us.  They  looked  at  me  very 
much  and  talked  together  while  doing  so.  I  said  to  my  mother, 
"  The  black  coat  and  his  wife  look  at  me  all  the  time."  She 
said:  "Well,  my  son,  what  of  that?  Perhaps  they  pity  you 
because  you  are  ugly." 

On  the  third  day  both  came  again  to  our  wigwam  and 
brought  us  bread  and  ko-kosh,  and  an  interpreter.  Mr.  Ar- 
mour said  to  my  father,  "  Can  you  not  leave  your  son  with  me 
during  the  hunting?"  My  father  said:  "He  is  too  small  to 
leave  with  strangers.  He  would  be  lonely,  take  sick,  and  die." 
Mr.  Armour  said :  "  I  have  two  boys  of  the  same  age.  They 
would  play  and  go  to  school  together."  My  father  was  half 
willing,  but  my  mother  had  no  idea  of  leaving  me  in  a  stranger's 
hands,  although  she  knew  Mr.  Armour  was  a  good  man. 

After  they  had  gone  away,  my  father  asked  me  what  I 
thought  of  staying  with  Mr.  Armour.  I  said  I  should  like  it. 
2k 

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498  APPENDIX 

On  the  fourth  day  Mr.  Armour  came  again  with  his  two  boys, 
and  again  asked  my  parents  to  leave  me  with  him  that  I 
could  go  to  school  with  his  boys.  They  then  consented.  I  took 
my  bow  and  arrows  to  begin  life  anew.  My  clothing  was 
changed,  and  I  was  dressed  like  Mr.  Armour's  boys. 

The  first  two  days  I  felt  homesick.  I  was  punctual  and 
always  ready  for  my  school  hours.  I  soon  learned  letters  and 
figures  and  began  to  understand  a  little  English.  Mr.  Armour 
taught  me  the  Lord's  Prayer,  Creed,  and  ten  Commandments. 
At  a  certain  hour  of  the  night,  a  homesick  fever  tempted  me 
to  run  away.  I  could  not  control  the  idea ;  go  I  must.  The 
break  of  day  was  the  appointed  hour  to  depart.  The  hour 
came,  and  with  my  book  in  my  bosom,  and  bow  and  arrows  in 
hand,  I  travelled  two  days  and  reached  the  wigwam  of  my 
father.  They  were  surprised  to  see  me.  I  had  been  with  Mr. 
Armour  three  months,  had  learned  considerable  English,  and 
was  a  tolerably  good  reader.  My  foolish  act  even  now  gives 
me  sorrow.  I  might  have  been  a  greatly  educated  man,  and 
would  have  been  a  greater  help  to  my  people. 

I  now  tell  you  what  brought  me  to  this  country,  far  from 
my  native  land.  (Enmegahbowh  was  an  Ottawa,  born  in 
Canada.) 

Mr.  Evans  received  a  letter  from  the  Bev.  Mr.  Clark,  the 
superintendent  of  the  Methodist  missions  in  the  United  States, 
asking  for  a  good  young  man  to  interpret  for  the  missionary  of 
Sault  Ste.  Marie. 

Mr.  Evans  came  to  my  father  and  asked  him  to  let  me  go. 
My  father  said,  "  No,  this  is  our  only  son,  you  must  not  ask 
for  him."  Mr.  Evans  continued  to  ask,  saying :  "  He  may  him- 
self become  a  missionary  among  his  heathen  race.  You  know 
that  the  heathen  of  your  own  race,  far  away  toward  the  setting 
sun,  are  dying  out  without  God.  You  should  pity  your  people 
and  send  your  son  to  them." 

This  talk  turned  my  father  and  mother.  They  asked  me 
what  I  thought  of  going  to  heathen  cannibals.  They  added, 
"  cannibals,"  to  frighten  me. 

I  said,  "Mother,  I  love  you  and  would  be  sorry  to  leave 
you,  but  I  abide  by  your  decision.  If  you  say,  go,  I  go ;  if  you 
say,  stay,  1  go  not." 

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APPENDIX  499 

My  mother  said,  "  Dear  son,  go  for  three  weeks,  and  while 
you  are  away  Mr.  Evans  may  find  some  other  young  man  to 
go."  I  went  to  Mud  Lake  reservation,  and  at  the  end  of  three 
weeks  returned  home.  Mr.  Evans  had  found  no  one  and  again 
asked  my  parents  to  let  me  go.  My  mother  spoke  out  and  said, 
"  Mr.  Evans,  will  you  promise  in  writing  that  my  son  comes 
again  to  me  in  one  year  ?  "  He  promised.  On  the  second  day 
I  said  farewell  to  my  dear  parents  for  the  last  time.  I  never 
saw  them  again.  My  mother's  weeping  almost  turned  me 
back.  Tears  blinded  my  eyes  as  I  went  forth  to  an  unknown 
heathen  country. 

The  following  day  I  arrived  at  Toronto ;  on  the  third  day 
arrived  at  Pententuguishing  on  the  shore  of  Lake  Erie.  Here, 
for  the  first  time,  I  saw  many  heathen  receiving  presents 
from  the  British  Government.  Many  of  them  came  from  the 
head  waters  of  Lake  Superior.  They  had  large  canoes,  and 
soon  I  formed  friendships,  and  they  offered  to  take  me  to 
Sault  Ste.  Marie.  From  the  fort  at  Pententuguishing  there  are 
two  routes  to  Sault  Ste.  Marie ;  one,  by  the  shore  of  the  Lakes, 
took  seven  or  eight  days  at  least,  but  was  safer.  The  other 
was  to  cross  Lake  Huron  and  reach  the  channel  of  the  river 
Sault  Ste.  Marie,  in  four  days,  but  was  a  dangerous  route.  To 
reach  the  first  of  a  chain  of  islands  there  is  a  vast  space  twisnty 
miles  wide  which  is  most  dreaded.  The  man  I  accompanied 
had  a  splendid  canoe.  When  we  left  the  main  shores,  it  was  a 
dead  calm  and  took  all  our  strength  to  reach  the  vast  open 
space  of  the  lake.  The  wind  began  to  blow  at  a  furious  rate, 
and  wave  after  wave  came  over  our  canoe.  When  the  women 
and  children  cried  in  terror,  the  man  took  a  scarlet  cloth  and 
some  tobacco  and  put  them  into  the  water,  and  sang  in  a  loud 
voice  one  of  his  religious  songs,  in  this  wise :  "  The  gods  that 
dwell  in  the  deep,  be  merciful  to  us  and  save  us  to  reach  the 
land.''  I  began  to  think  of  my  parents.  I  said :  ^'I  am  here, 
not  of  my  own  accord.  I  am  here  through  advice  of  those 
with  more  understanding.  Lord,  pity  me  that  I  may  again 
tread  the  earth." 

We  barely  reached  the  first  island, — thankful,  yes,  very 
thankful. 

On  reaching  Sault  Ste.  Marie,  I  was  sent  the  first  year  to 

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600  APPENDIX 

La  Ance,  a  large  settlement  of  Canadians,  where  I  taught 
school  two  years.  I  was  kindly  treated  by  the  Indians  and 
found  there  were  no  cannibals.  From  here  I  was  sent  on  to  a 
still  larger  settlement  of  still  wilder  Indians.  At  the  end  of 
the  year  the  superintendent  urged  me  to  give  up  school-teach- 
ing and  take  up  regular  missionary  work.  I  said  that  I  could 
not  stay  longer,  that  four  years  had  passed  since  I  had  seen 
my  home.  I  said :  "  I  am  not  prepared  for  missionary  work,  my 
education  is  so  limited  that  I  cannot  meet  heathen  arguments. 
I  know  that  some  of  them  are  strong,  and  make  strong  proof 
in  favor  of  heathen  religion,  and  of  Grand  Medicine  Lodge ;  in 
the  Grand  Medicine  Lodge  are  some  things  very  perplexing  and 
not  easily  understood  by  those  who  know  not  its  teachings. 
For  instance,  when  one  is  ready  to  enter  the  Grand  Medicine 
Lodge,  he  goes  to  the  Grand  Medicine-men  and  tells  them  that 
he  wants  to  be  initiated.  He  is  accepted,  and  a  certain  month 
a  year  hence  is  named  for  the  event.  The  time  of  the  year 
arrives ;  six  days  before  admittance  to  the  Lodge,  the  beating 
of  drums  is  carried  on  by  the  head  Grand  Medicine7men,  while 
the  applicant  is  undergoing  instructions.  What  is  the  mean- 
ing of  the  drum-beating  during  the  six  days  ?  This  is  a  puzzle 
for  one  who  knows  nothing  of  the  Grand  Medicine  religion.  I 
can  answer  all  questions  about  this  religion  because  I  have 
been  in  it,  and  it  has  been  a  help  during  my  missionary  work 
when  my  heathen  people  have  confronted  me  with  questions 
as  to  why  the  Christian  religion  is  better.'' 

Mr.  John  Clark  asked  me,  when  I  hesitated  to  take  up 
missionary  work  because  of  my  limited  knowledge,  if  I  would 
go  East  to  school.  I  said.  Most  willingly ;  and  in  the  month  of 
June  I  started  down  to  go  among  the  paJe  faces  to  learn  books. 
I  remained  East  four  years.  Dear  Bishop,  if  you  ask  me  how 
much  I  learned,  I  answer,  Heap,  heap  books.  I  completed 
the  branches  taught  in  the  school.  I  was  considered  one  of 
the  best  grammarians,  and  was  ready  to  be  sent  to  college  to 
study  dead  languages.  I  said  to  Mr.  Trotter,  who  was  head 
master  of  the  academy,  "  Dear  Mr.  Trotter,  you  would  send  me 
to  college  to  study  dead  languages.  You  have  prepared  me 
for  missionary  work  among  the  living  heathen  —  not  the  dead 
ones.     I  hope  you  are  not  going  to  send  me  to  the  dead  ones 


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APPENDIX  601 

to  learn  their  language.  No,  I  have  not  mnch  appetite  to 
study  dead  languages.'' 

I  must  omit  many  incidents  which  took  place  after  I  left 
school,  before  I  reached  the  seat  of  heathenism.  At  the  first 
Indian  settlement  I  came  to  Hole-in-the-Day's  big  wigwam. 
He  was  most  anxious  that  I  should  stay  in  his  village,  and 
said  he  would  not  allow  me  to  go  farther.  I  remained  one 
year  and  taught  a  school  with  a  few  children. 

Before  coming  here,  to  go  back  in  my  story,  when  I  reached 
Fort  Snelling  I  left  my  books  with  Mr.  Reese,  sutler  in  the 
fort.  From  Fort  Snelling  to  the  head  waters  of  the  Father  of 
Rivers,  there  was  no  sign  of  white  man  except  some  French- 
Canadian  traders  married  to  squaws.  During  ten  years  in  the 
heathen  land  I  never  met  a  man  who  could  speak  English  with 
me,  and  my  grammar  and  English  at  last  took  flight.  Here 
was  old  Tanner  who  was  taken  prisoner  when  a  young  man 
and  had  married  an  Indian.  When  his  friends  got  him  home 
he  could  not  speak  a  word  of  English.  Another  man,  James 
McCue,  went  away  to  school  among  the  pale  faces,  and  in 
seven  years  could  not  understand  his  native  tongue. 

At  the  end  of  the  year  in  Hole-in-the-Day's  village  I  was 
very  lonely. 

During  the  year  Hole-in-the-Day  had  been  out  three  times 
to  the  Sioux  country,  and  each  time  had  brought  home  scalps. 
I  did  not  like  this  proceeding,  and  when  he  took  the  war-path 
the  fourth  time,  I  left  for  the  next  settlement.  I  was  tired  of 
living  with  heathen,  and  I  had  the  notion  to  make  my  escape. 

About  this  time  the  Rev.  Mr.  Kavanagh,  with  his  party, 
came  to  see  if  I  were  living  or  dead.  He  found  me  at  Cross- 
ing Sky's  reservation  in  a  very  sour  condition.  I  declared  that 
nothing  should  keep  me  longer  from  my  people.  A  deep  insub- 
ordination was  imprinted  on  my  heart.  Dr.  Kavanagh  had 
asked  me  to  accompany  him  as  far  as  Sandy  Lake,  and  then 
return.  His  route  was  across  the  country  from  Sandy  Lake 
to  Fond  du  Lac,  the  head  waters  of  Lake  Superior.  It  was 
exactly  my  route,  and  while  I  said  nothing  of  my  intention  to 
leave  the  country,  my  joy  was  full. 

Dr.  Kavanagh  had  a  large  canoe,  and  said  that  I  must  take 
the  command. 

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602  APPENDIX 

Before  reaching  the  noted  Pine  Biver,  we  made  two  en* 
campments,  reaching  the  mouth  at  noon  of  the  third  day. 
Here  was  a  large  settlement  of  Indians,  and  the  noted  Grand 
Medicine-man,  Strong  Ground. 

Dr.  Kavanagh  said,  ^^  Let  us  camp  with  these  people.''  I 
said,  '^No,  it  is  too  early  to  camp.  We  have  four  or  five  hours 
yet  to  travel  before  the  camping  hour." 

We  waited,  however,  for  Dr.  Kavanagh  to  preach  to  the 
people,  and  afterward  he  said  to  me,  ^'  Did  you  see  that  beau- 
tiful maiden  who  set  next  to  the  old  blind  woman  covered 
with  silver  brooches  ?  "  Mr.  Fostrum,  the  pilot,  said :  "  I  know 
the  family  well.  She  belongs  to  the  family  of  Hole-in-the-Day 
and  Strong  Ground ;  they  are  her  uncles." 

Dr.  Kavanagh  advised  me  to  ask  her  hand.  He  said,  "  I 
am  sure  she  would  be  a  good  companion."  Mr.  Fostrum  spoke 
out  and  said :  '^'  She  would  make  a  good  companion,  but  it  is 
doubtful  if  she  consents.  I  have  known  many  young  chiefs 
and  warriors  who  have  tried  to  make  the  match,  but  it  is 
always,  no !  no ! " 

Dr.  Kavanagh  said:  ^'You  are  from  a  far  country  and  may 
succeed.  Try,  for  I  am  sure  she  will  make  a  good  companion." 
At  first  I  said  I  could  not  ask  her  so  suddenly.  It  would  not 
do.  It  would  be  better  for  Mr.  Fostrum  to  speak  first  Dr. 
Kavanagh  advised  me  to  be  present  at  the  conversation. 
Hence  we  entered  the  wigwam,  and  Mr.  Fostrum  said  to  the 
maiden,  '^  I  come  with  my  young  friend,  Enmegahbowh,  to  ask 
if  you  will  take  his  hand  and  live  as  man  and  wife  ?  "  A  bold 
question,  indeed!  The  maiden  looked  at  me  and  smiled  —  a 
very  good  indication  —  but  said  to  ask  her  parents.  The 
father  said :  "  Your  friend  is  a  stranger.  We  do  not  know  him. 
If  we  should  give  our  consent,  he  may  stay  with  us  awhile  and 
then  take  her  away  to  his  country.  It  would  kill  us.  You 
know  this  is  our  only  child.  She  has  never  been  away  from 
us."  The  mother  asked  what  I  would  do  if  they  consented. 
I  said  I  should  remain  in  their  country  as  long  as  both  should 
live.  With  this  promise,  both  parents  finally  consented.  I 
then  had  a  hard  question  to  ask  them,  whether  they  would 
allow  their  child  Christian  baptism  before  the  marriage  took 
place.    The  father  said :  "  We  have  given  you  our  only  child  to 


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APPENDIX  603 

protect  and  to  make  happy.  If  your  Christian  baptism  would 
make  her  happy,  do  what  would  be  for  her  good."  Dr.  Kava- 
nagh  said  he  would  baptize  her  the  next  morning.  I  was 
much  afraid  that  some  of  the  old  Grand  Medicine-men  would 
object.  She  belonged  to  the  Grand  Medicine  Lodge.  When 
the  hour  arrived,  chiefs,  and  the  Grand  Medicine-men  had 
already  come  to  see  this  wonderful  baptism  and  were  seated  in 
a  circle.  During  the  night  she  had  been  instructed  as  to  bap- 
tism. Dr.  Kavanagh,  with  cup  in  hand,  asked  her  to  come 
forward.  Her  name  Charlotte  was  given  her  by  the  daughter 
of  Allen  Morrison,  one  of  the  best  Indian  traders  on  the  fron- 
tier. Before  all  the  Grand  Medicine-men,  she  knelt,  and  an- 
swered all  the  questions  of  this  holy  rite.  Then  came  the 
marriage,  and  so  all  the  Christian  religious  ceremonies  came  to 
an  end,  to  the  astonishment  of  her  people,  and  she  was  equipped 
to  go  forth  to  battle  with  her  poor  husband.  Here  the  party 
left  me,  after  a  blessing  and  many  kind  words.  After  break- 
fast I  started  to  cross  Sandy  Lake.  I  saw  on  the  snow  which 
covered  the  ice  big  tracks  of  an  animal.  I  examined  the  tracks 
and  found  them  to  be  those  of  a  moose.  Looking  up  the  river, 
I  saw  the  animal  feeding  on  the  bank.  I  started  with  care, 
under  cover  of  the  steep  bank,  and  when  near,  aimed  my  gun 
and  fired.  The  huge  animal  fell  to  the  ground.  An  hour 
after  my  companion  arrived  with  her  mother,  and  when  I  saw 
their  satisfaction  I  was  overjoyed,  for  I  knew  that  my  mother- 
in-law  would  feel  that  I  was  fully  qualified  to  be  her  son-in- 
law.  We  spent  several  hours  in  dressing  the  moose,  and  when 
we  arrived  at  Sandy  Lake,  I  hired  a  pony  to  take  the  animal 
to  my  new  home.  The  word  had  spread  that  the  new  son-in- 
law  had  killed  a  moose.  I  then  for  the  first  time  heard  that 
there  were  some  white  missionaries  scattered  through  the  In- 
dian country,  and  I  was  cheered  to  know  that  I  was  not  the 
only  praying  man  in  the  great  heathen  land.  I  built  in  the 
third  year  of  my  marriage  a  comfortable  house.  I  heard  that 
the  white  missionaries  were  discouraged  and  were  about  to 
leave  the  country.  Sure  enough,  the  beginning  of  my  fourth 
year  of  service,  I  saw  them  passing  down  the  Mississippi 
Biver. 

It  made  my  heart  sorrowful,  and  made  me  think  very  seri- 


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504  APPENDIX 

ously.  I  said :  <^  If  these  men  of  learning  have  failed  to  teach 
these  heathen,  who  can  succeed?  And  what  am  I  that  1 
should  attempt  to  train  my  people.  If  I  remain  in  this 
country,  my  days  and  years  will  become  a  failure  and  a  sorrow. 
But  I  promised  my  dear  companion  in  the  presence  of  noted 
heathen  men  that  I  would  never  desert  her  country  nor  make 
her  sad  so  long  as  we  both  should  live."  But  the  example  of 
the  white  missionaries  had  left  a  deep  impression  on  my  wicked 
heart.  I  watched  and  waited  for  the  right  moment  to  ask  my 
companion  what  she  would  think  of  leaving  the  country  to  go 
with  me  to  Canada.  I  knew,  before  asking  her  the  question, 
that  it  would  make  h^r  sorrowful.  At  last  I  asked  her.  She 
said  nothing,  but  with  a  sad  face  gave  me  a  half  smile.  A  few 
days  passed,  and  again  I  renewed  my  question.  She  said :  "  To 
say  yes,  and  leave  my  dear  parents,  would  kill  them.  I  am 
their  only  child.  But  I  made  a  solemn  promise  at  our  mar- 
riage to  be  with  you  as  long  as  we  both  should  live.  I  will  go 
with  you  whenever  you  shall  go." 

I  did  not  push  the  matter,  and  a  few  weeks  later  she  herself 
introduced  the  subject,  and  asked  me  if  I  were  in  earnest  in 
my  question  to  her.  I  said :  "  Consider  our  position  among 
this  great  heathen  nation.  What  are  we  ?  We  are  poor  and 
without  resources.  If  the  white  missionaries  failed,  how  can 
we  expect  to  do  anything  ?  It  is  a  waste  of  time.  My  little 
stipend  from  the  government  does  not  cover  our  needs." 

After  a  pause  she  said,  "  Enmegahbowh,  I  gave  you  a  prom- 
ise at  our  marriage.  I  am  ready  to  go  with  you  and  die  with 
you.  Go,  yes,  go,  and  I  will  follow  you."  This  settled  my 
great  desire,  but  my  wicked  heart  was  much  troubled.  I  could 
almost  hear  its  beating.  I  tried  to  drown  my  conscience.  I 
could  not  rest,  thinking  of  my  heathen  people. 

But  we  decided  to  go,  and  the  day  was  appointed.  I  pur- 
chased a  canoe.  As  we  said  farewell,  tears  blinded  my  dear 
companion's  eyes,  and  my  heart  was  like  lead. 

The  first  day  we  made  a  portage  of  six  miles,  and  at  last 
reached  a  large  settlement  of  our  people  at  the  head  waters  of 
Lake  Superior.  They  received  us  kindly,  and  gave  us  fish  and 
whatever  they  had.  We  again  started  for  La  Pointe,  the 
headquarters  of  the  Great  American  Fur  Company,  and  here. 


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APPENDIX  606 

as  we  expected,  we  found  a  vessel  anchored  in  the  harbor  to 
waft  US  onward  to  our  destination.  There  was  a  great  gather- 
ing of  Indians  from  all  parts,  waiting  to  receive  their  annual 
payment.  Beaulieu,  Oaks,  and  Dr.  Borup  tried  their  best  to 
discourage  me  from  leaving  their  country.  But  my  heart  was 
not  moved.  Go,  I  must !  I  found  the  Captain,  and  asked  him 
at  what  hour  he  expected  to  start.  "  The  first  hour  that  the 
wind  is  favorable,"  he  said.  "  If  you  want  to  take  passage, 
get  in  and  bring  your  goods  with  you  at  once." 

The  Captain  came  to  the  vessel  late,  and,  before  retiring, 
gave  orders  to  watch  for  a  favorable  wind.  I  told  the  Captain 
that  I  would  do  that,  that  I  was  too  anxious  to  get  off  to  sleep. 

About  three  o'clock  the  wind  began  to  blow  in  our  favor. 
I  waited  another  hour  for  more  wind,  and  then  called  at  the 
Captain's  door  in  a  loud  voice,  "Wind!  wind!"  The  sailors 
came  to  their  posts,  and  I  shall  never  forget  their  song  as  they 
pulled  up  the  great  anchor,  with  regular  beating  time  and  exact 
precision  in  every  movement.  In  less  than  an  hour  the  huge 
vessel  began  to  swing  around  to  its  direct  course,  and  in  two 
hours  we  had  passed  all  the  islands,  and  just  before  sunrise  we 
were  on  the  open  sea.  O,  how  beautiful  it  seemed !  The  Cap- 
tain said,  "At  this  rate  we  should  land  at  Sault  Ste.  Marie  on 
the  third  day."  With  joy  I  said  to  myself,  "  In  a  few  days  I 
shall  land  on  the  beautiful  shores  of  Tarshish,  the  land  of  my 
choice."  The  fast  sailing  filled  my  coward  soul  with  courage. 
I  looked  toward  the  south  and  saw  only  a  small  speck  of  land 
and  to  the  north,  no  land. 

Soon  after  this  the  wind  began  to  fall,  and  the  speed  of  the 
vessel  to  slacken.  A  few  hours  more  and  a  dead  calm  was 
upon  us.  The  great  vessel  moved  about  here  and  there.  At 
about  five  o'clock  in  the  afternoon  the  sail  began  to  move.  The 
Captain  said :  "  The  wind  is  coming  from  the  wrong  direction 
—  a  bad  wind,  and  always  furious."  At  six  o'clock  the  storm 
broke.  The  lake  was  white  with  the  lashing  waves,  the  wind 
increasing  in  ferocity.  The  huge  vessel  was  tossed  like  a 
small  boat  and  could  hardly  make  headway.  The  waves  had 
mastered  the  sea  and  threatened  destruction  in  their  tremen- 
dous movement. 
.   The  Captain  came  to  our  cabin,  drenched,  and  said :  "  We  are 


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506  APPENDIX 

in  danger.  The  wind  is  maddening  and  determined  to  send 
us  to  the  bottom  of  the  sea.  I  have  sailed  this  great  lake 
from  head  to  foot  for  twenty-one  years,  but  no  storm  has  ever 
impeded  my  sailing.  I  have  never  seen  anything  like  it.  My 
friend,  I  am  afraid  that  something  is  wrong  with  us.''  He 
went  out.  His  last  words  struck  my  stony  heart.  My  dear 
companion  saw  the  emotion  of  my  face,  but  said  nothing.  In 
an  hour  the  Captain  came  in  again  and  told  us  of  our  increas- 
ing danger,  and  that  it  was  impossible  to  move  ahead,  and  that 
our  only  safety  was  in  trying  to  go  back  to  our  starting-place. 

Nothing  could  be  heard  on  deck  above  the  rattling  and  roar 
of  sails  and  waves,  but  at  last  the  vessel  swung  round  to  go 
l)ack.  With  diflSculty  we  finally  reached  the  harbor.  Before 
leaving  the  vessel,  my  companion  talked  with  me  thus :  "I  must 
say  a  few  words,  Enmegahbowh.  I  believe,  as  I  believe  in 
God,  that  we  are  the  cause  of  almost  perishing  in  the  deep 
waters.  I  believe  that  although  poor,  God  wanted  you  to  do 
something  for  our  dying  heathen  people.  What  you  have  said 
is  true,  that  this  is  a  great  heathen  country  full  of  darkness 
and  idolatry." 

I  said,  "  I  fully  agree  with  your  words  that  I  am  the  cause  of 
our  disaster."  I  had  thought  of  this  myself,  but  to  tame  down 
my  conscience  I  said:  "To  be  recognized  by  my  Heavenly 
Father  and  impeded  on  my  journey  to  the  rising  sun !  I  am 
too  small  I  too  poor !  it  is  impossible ! "  But  to  her  I  again 
repeated  my  argument  that  the  white  missionaries  with  means, 
education,  experience,  had  found  it  useless,  and  had  deserted, 
and  what  were  we  that  should  set  ourselves  to  do  this  work. 
My  companion  asked  quietly,  "  Do  you  still  mean  to  go  ?  "  I 
said,  "  Yes."    "  I  shall  follow  you,"  was  her  answer. 

The  Captain  said  that  he  would  start  again  by  the  first  good 
wind.  The  next  night  at  two  o'clock  we  were  again  sailing  at 
a  fast  rate,  and  again  our  heavy  hearts  were  cheered.  When 
we  reached  the  place  where  we  were  before  becalmed,  the 
wind  fell,  the  sails  stilled,  and  the  vessel  stopped  moving.  A 
deadly  calm  was  again  upon  us.  There  was  not  a  cloud  to  be 
seen  in  the  heavens.  My  companion  and  I  were  sitting  on  the 
deck.  An  hour  later  as  we  were  looking  toward  the  setting 
sun,  to  our  astonishment  and  fear,  we  saw  a  small,  dark  speck 


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APPENDIX  607 

of  a  cloud  rising.  My  heart  beat  quicker.  The  cloud  was 
growing  and  spreading.  The  Captain  cried  that  the  wind  was 
coming  and  that  it  would  be  worse  than  the  other.  Two  hours 
later  the  sails  began  to  move,  and  then  came  the  wind  and  the 
waves  with  all  their  threatening  force.  The  Captain  gave 
an  order  to  throw  overboard  barrels  of  fish  to  lighten  the 
vessel.  I  was  no  longer  the  same  man.  The  heavens  were  of 
ink  blackness ;  there  was  a  great  roaring  and  booming,  and  the 
lightning  seemed  to  rend  the  heavens.  The  wind  increased, 
and  the  vessel  could  not  make  headway.  The  Captain  ran 
here  and  there,  talking  to  his  sailors.  I  thought  that  he  was 
asking  them  to  cast  lots.  He  again  said  that  he  had  never 
seen  such  a  storm,  and  that  something  must  be  wrong  on  the 
ship,  and  that  the  storms  had  been  sent  by  the  Master  of  life, 
to  show  His  power  over  the  great  world.  The  words  sank 
deep  into  my  wicked  heart ;  I  was  sure  that  he  would  summon 
his  mariners  and  say  to  them,  "  Come,  let  us  cast  lots,  that  we 
may  know  for  whose  cause  this  evil  is  upon  us."  If  they  had 
cast  lots,  it  would  have  fallen  upon  guilty  Enmegahbowh.  If 
the  Captain  had  asked  his  mariners  to  cast  lots,  he  would  have 
asked  me  also.  They  would  have  asked  me  who  had  caused 
the  storm,  and  would  have  discovered  who  I  was,  my  occupar 
tion  and  my  country.  Would  I  have  been  bold  enough  to  tell 
all  this  ?  If  my  faith  in  God  was  real,  certainly  I  would  have 
said :  "  My  friends,  I  have  been  a  missionary,  I  believe  that 
there  is  a  God  in  Heaven.  That  I  am  the  sole  cause  of  this 
great  wind,  for  I  have  sinned  against  God.  I  have  taken  the 
inclination  of  my  heart  and  have  run  away  from  my  work. 
The  rage  of  these  destructive  elements  is  against  me.  God  be 
merciful  to  me  a  sinner.  I  repent  of  my  sins ;  save  my  dear 
companion  and  the  vessel.  My  friends,  take  me  up  and  cast 
me  into  the  sea,  so  shall  the  great  wind  be  calm  unto  you." 

Again  the  Captain  cried,  "  Surely,  something  is  wrong  about 
this  vessel,  and  we  must  perish." 

Here  Mr.  Jonah  came  before  me  and  said,  "Ah,  my  friend 
Enmegahbowh,  I  know  you.  You  are  a  fugitive.  You  have 
sinned  and  disobeyed  God.  Instead  of  going  to  the  city  of 
Nineveh,  where  God  sent  you  to  preach  His  word  to  the  people, 
you  started  to  go,  and  then  turned  aside.   You  are  now  on  your 

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508  APPENDIX 

way  to  the  City  of  Tarshish,  congenial  to  your  coward  spirits. 
The  consequences  of  your  sin  and  disobedience  are  upon  you. 
God  is  great.  He  knows  of  your  every  step.  He  governs  the 
elements  of  the  world,  and  He  has  sent  this  wind  to  tell  you 
that  you  cannot  escape  without  His  notice.  Enmegahbowh,  I 
pity  you.  The  only  way  you  can  find  mercy  is  in  deep  repent- 
ance of  your  sin.  Let  me  tell  you  an  incident  of  my  life 
which  took  place  many  thousand  years  ago.  God  spake  to  me 
and  said,  '  Jonah,  arise,  go  to  Nineveh  that  great  city,  and  cry 
against  it,  for  their  wickedness  is  come  up  before  me.'  I  arose 
to  flee  to  Tarshish  from  the  presence  of  the  Lord.  I  started  to 
go  down  to  Joppa,  and  I  found  a  ship  going  to  Tarshish.  I 
went  on  to  the  ship,  and  as  she  was  going  on  her  way,  the  Lord 
sent  a  great  wind,  and  there  was  a  mighty  tempest  in  the  sea 
so  that  the  ship  was  like  to  be  broken.  My  friend,  it  was  pre- 
cisely your  present  predicament.  Your  vessel  shall  be  broken 
if  the  Lord  does  not  interfere  to  save  you.  Your  Captain  is 
afraid.  So  was  my  Captain.  Your  sailors  are  afraid.  So 
were  my  sailors.  Both  my  Captain  and  sailors  began  crying 
unto  their  God,  and  cast  away  of  their  wares  into  the  sea.  And 
your  Captain  and  sailors  did  the  same.  My  Captain  found  me 
fast  asleep  and  cried  with  a  loud  voice :  ^  What  are  you  doing 
here,  0  thou  sleeper  ?  Arise  and  call  upon  thy  God,  and  if  so 
we  perish  not.'  And  when  the  sailors  were  summoned,  and 
lots  were  cast  to  see  for  whose  cause  the  evil  was  upon  us,  the 
lot  fell  upon  me.  And  they  said :  *Is  it  true  that  you  are  the 
cause  of  this  evil  ?  What  is  thy  occupation,  and  from  whence 
came  ye  ?  '  I  said :  *  I  am  a  Hebrew.  I  fear  God  who  made 
heaven,  the  sea,  and  the  dry  land.'  They  asked,  *  Why  did  you 
run  away  from  the  presence  of  the  Lord,  and  from  your 
work?' 

"  The  Captain  said  unto  me,  *  What  shall  we  do  unto  thee  ? ' 
I  said,  'Take  me  up  and  cast  me  into  the  sea,  so  shall  the  sea 
be  calm.     It  is  for  my  sake  that  the  wind  is  upon  us.' 

"  They  were  afraid  to  cast  me  into  the  sea,  for  they  knew 
that  I  was  a  praying  man,  and  they  feared  God's  displeasure. 
But  they  all  prayed  God  not  to  punish  them  for  my  sake,  and 
then  they  cast  me  into  the  sea.  And  the  sea  ceased  her  rag- 
ing.   The  Lord  had  prepared  a  great  fish  to  come  near  to  the 

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APPENDIX  609 

ship  and  swallow  me;  and  I  was  in  the  belly  of  the  fish  three 
days  and  three  nights. 

"My  friend  Enmegahbowh,  your  position  is  precisely  like 
mine.  You  have  run  away  from  your  work  to  a  country  con- 
genial to  your  cowardly  spirit.  The  Lord  has  dealt  with  you 
as  he  dealt  with  me.  Have  you  faith  to  say  as  I  did,  Take  me 
up  and  throw  me  into  the  sea  ?  If  so,  where  is  the  big  fish  to 
swallow  you?  There  is  no  whale  in  this  lake,  no  fish  big 
enough  for  your  huge  body.  Hence,  if  they  cast  you  in,  it  is 
the  end  of  you.  Your  dear  companion  is  watching  your  move- 
ments. She  was  persuaded  that  you  were  the  cause  of  the 
evil,  and  warned  you  after  the  first  disaster." 

Again  Jonah  spake  and  said :  "  Just  one  or  two  words  more, 
Enmegahbowh,  you  must  go  to  the  Lord  and  tell  Him  of  your 
repentance!  Only  a  heap  contrition  of  heart  will  save  you. 
Farewell !  Farewell !  May  the  Great  Spirit  pardon  you  and 
bring  you  to  dry  land."  So  saying,  he  departed  out  of  my 
sight. 

Dear  Bishop,  I  know  you  will  not  understand  me  to  say 
that  I  saw  Jonah  with  my  natural  eyesight.  Oh,  no,  I  saw  him 
with  my  imagination.  What  is  your  great  Milton's  fiery  lake, 
what  the  exquisite  scenes  of  his  paradise  save  the  products  of 
imagination  ? 

I  am  persuaded  that  the  pale  faces  would  say  that  the  In- 
dian races  have  no  imagination.  If  there  were  time,  I  would 
give  you  instances  of  the  power  of  imagination  among  the 
most  noted  chiefs,  warriors,  and  Grand  Medicine-men,  personi- 
fying trees,  mountains,  or  great  rivers,  of  the  touching  farewell 
speech  of  the  chief  and  noted  warrior  Tuttle  as  he  took  his 
last  step  from  his  native  country. 

But  having  exhausted  my  wicked  efforts  to  leave  my  heathen 
people,  I  returned  to  live  and  die  with  them.  I  landed  at 
Sandy  Lake.  It  was  the  place  of  the  first  and  oldest  chief 
living.  He  was  a  peaceful  man.  When  we  returned  the  peo- 
ple received  us  kindly,  giving  us  food  and  such  as  they  had. 
Babbit  Lake,  seventy  miles  below,  was  the  home  of  my  com- 
panion. When  the  head  chief  of  Rabbit  Lake  heard  of  our 
arrival,  he  came  with  three  other  chiefs  to  see  me,  and  asked 
me  to  make  our  permanent  home  with  them.     The  Sandy  Lake 


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510  APPENDIX 

chief,  getting  wind  of  it,  poor  f ellow,  came  to  tell  me  that  I 
must  not  desert  them.  I  was  sorry  and  did  not  know  what 
course  to  pursue.  My  companion  said  nothing,  one  way  or  the 
other,  for  she  was  resigned  not  to  influence  me.  It  was  my 
preference  to  make  my  home  with  Crossing  Sky  and  his  people. 
I  had  known  them  many  months,  and  they  were  favorably  in- 
clined to  give  heed  to  the  strange  story  of  the  love  of  the 
Great  Spirit.  In  a  few  days,  however,  I  was  on  my  way  to 
Babbit  Lake  reservation. 

The  next  morning,  the  heathen  women  built  us  a  nice  wig- 
wam, and  we  were  comfortably  housed.  Thus,  dear  Bishop,  I 
returned  to  my  heathen  people  like  unto  the  city  of  Nineveh. 
The  more  I  thought  of  Jonah's  advice,  the  more  I  thought  of 
God's  willingness  to  save  these  people  from  destruction,  and 
that  I  might  help  in  the  work,  although,  like  Moses  of  old,  I 
asked  myself,  Who  am  I  that  I  should  go  unto  the  great 
heathen  nation  ?  I  am  not  eloquent,  neither  heretofore  nor 
since  Thou  hast  shown  me  of  Thy  love. 

Yours  truly, 

J.  J.  Enmegahbowh. 


PAPERS  UPON  THE  INDIAN   QUESTION 

It  will  be  seen  by  the  following  papers,  that  I  was  com- 
pelled to  appear  before  the  public  continually  in  behalf  of  the 
Indians;  and  while  the  wrongs  remained  unrigbted,  it  was 
necessary  to  repeat  facts  and  arguments,  for  when  the  wall 
seems  impenetrable  it  requires  a  great  many  blows  to  break 
it  down.  My  correspondence  in  this  cause  with  the  Presi- 
dents of  the  United  States,  public  men,  and  the  press  of  the 
country  would  fill  volumes. 

March  6,  1802. 
To  THE  President  of  the  United  States. 

The  sad  condition  of  the  Indians  of  this  State,  who  are  my 
heathen  wards,  compels  me  to  address  you  on  their  behalf. 
I  ask  only  justice  for  a  wronged  and  neglected  race.  I  write 
the  more  cheerfully  because  I  believe  that  the  intentions  of 
the  Government  have  always  been  kind;  but  they  have  been 


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ATPENDIX  611 

thwarted  by  dishonest  servants,  ill-conceived  plans,  and  defec- 
tive instructions. 

Before  their  treaty  with  the  United  States,  the  Indians  of 
Minnesota  were  as  favorably  situated  as  an  uncivilized  race 
could  well  be.  Their  lakes,  forests,  and  prairies  furnished 
abundant  game,  and  their  hunts  supplied  them  with  valuable 
furs  for  the  purchase  of  all  articles  of  traffic.  The  great  argu- 
ment to  secure  the  sale  of  their  lands  is  the  promise  of  their 
civilization.  .  .  .  The  sale  is  made,  and  after  the  dishonesty 
which  accompanies  it  there  is  usually  enough  money  left,  if 
honestly  expended,  to  foster  the  Indians'  desires  for  civiliza- 
tion. Bemember,  the  parties  to  this  contract  are  a  great 
Christian  Nation  and  a  poor  heathen  people. 

From  the  day  of  the  treaty  a  rapid  deterioration  takes  place. 
The  Indian  has  sold  the  hunting-grounds  necessary  for  his 
comfort  as  a  wild  man;  his  tribal  relations  are  weakened;  his 
chief's  power  and  influence  circumscribed;  and  he  will  soon 
be  left  a  helpless  man  without  a  government,  a  protector,  or  a 
friend,  unless  the  solemn  treaty  is  observed. 

The  Indian  agents  who  are  placed  in  trust  of  the  honor  and 
faith  of  the  Grovemment  are  generally  selected  without  any 
reference  to  their  fitness  for  the  place.  The  Congressional 
delegation  desires  to  award  John  Doe  for  party  work,  and  John 
Doe  desires  the  place  because  there  is  a  tradition  on  the  border 
that  an  Indian  Agent  with  fifteen  hundred  dollars  a  year  can 
retire  upon  an  ample  fortune  in  four  years. 

The  Indian  agent  appoints  his  subordinates  from  the  same 
motive,  either  to  reward  his  friends'  service,  or  to  fulfil  the 
bidding  of  his  Congressional  patron.  They  are  often  men 
without  any  fitness,  sometimes  a  disgrace  to  a  Christian 
nation;  whiskey -sellers,  bar-room  loungers,  debauchers, 
selected  to  guide  an  heathen  people.  Then  follow  all  the 
evils  of  bad  example,  of  inefficiency,  and  of  dishonesty,  — 
the  school  a  sham,  the  supplies  wasted,  the  improvement  fund 
squandered  by  negligence  or  curtailed  by  fraudulent  contracts. 
The  Indian,  bewildered,  conscious  of  wrong,  but  helpless,  has 
no  refuge  but  to  sink  into  a  depth  of  brutishness.  There  have 
been  noble  instances  of  men  who  have  tried  to  do  their  duty; 
but  they  have  generally  been  powerless  for  lack  of  hearty 


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612  APPENDIX 

codperation  of  others,  or  because  no  man  could  withstand  the 
corruption  which  has  pervaded  every  department  of  Indian 
affairs. 

The  United  States  has  virtually  left  the  Indian  without 
protection.  ...  I  can  count  up  more  than  a  dozen  murders 
which  have  taken  place  in  the  Chippewa  County  within  two 
years.  .  .  .  There  is  no  law  to  protect  the  innocent  or  punish 
the  guilty.  The  sale  of  whiskey,  the  open  licentiousness,  the 
neglect  and  want  are  fast  dooming  this  people  to  death,  and 
as  sure  as  there  is  a  God  much  of  the  guilt  lies  at  the  Nation's 
door. 

The  first  question  is,  can  these  red  men  become  civilized? 
I  say,  unhesitatingly,  yes.  The  Indian  is  almost  the  only 
heathen  man  on  earth  who  is  not  an  idolater.  In  his  wild 
state  he  is  braver,  more  honest,  and  virtuous  than  most 
heathen  races.  He  has  warm  home  affections  and  strong  love 
of  kindred  and  country.  The  Government  of  England  has, 
among  Indians  speaking  the  same  language  with  our  own, 
some  marked  instances  of  their  capability  of  civilization.  In 
Canada  you  will  find  there  are  hundreds  of  civilized  and  Chris- 
tian Indians,  while  on  this  side  of  the  line  there  is  only 
degradation. 

The  first  thing  needed  is  honesty.  There  has  been  a  marked 
deterioration  in  Indian  affairs  since  the  office  has  become  one 
of  mere  political  favoritism.  Instructions  are  not  worth  the 
price  of  the  ink  with  which  they  are  written  if  they  are  to  be 
carried  out  by  corrupt  agents.  Every  employee  ought  to  be  a 
man  of  purity,  temperance,  industry,  and  unquestioned  integ- 
rity. Those  selected  to  teach  in  any  department  must  be  men 
of  peculiar  fitness,  — patient,  with  quick  perceptions,  enlarged 
ideas,  and  men  who  love  their  work.  They  must  be  some- 
thing better  than  so  many  drudges  fed  at  the  public  crib. 

The  second  step  is  to  frame  instructions  so  that  the  Indian 
shall  be  the  ward  of  the  Government.  They  cannot  live  with- 
out law.  We  have  broken  up,  in  part,  their  tribal  relations, 
and  they  must  have  something  in  their  place. 

Whenever  the  Indian  desires  to  abandon  his  wild  life,  the 
Government  ought  to  aid  him  in  building  a  house,  in  opening 
his  farm,  in  providing  utensils  and  implements  of  labor.     His 


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APPENDIX  613 

home  should  be  conveyed  to  him  by  a  patent,  and  be  inalien- 
able. It  is  a  bitter  cause  of  complaint  that  the  Government 
has  not  fulfilled  its  pledges  in  this  respect.  It  robs  the  Indian 
of  manhood  and  leaves  him  subject  to  the  tyranny  of  wild 
Indians,  who  destroy  his  crops,  burn  his  fences,  and  appropri- 
ate the  rewards  of  his  labor. 

The  schools  should  be  ample  to  receive  all  children  who 
desire  to  attend.  As  it  is,  with  six  thousand  dollars  appro- 
priated for  the  Lower  Sioux  for  some  seven  years  past, 
I  doubt  whether  there  is  a  child  at  the  lower  agency  who 
can  read  who  has  not  been  taught  by  our  missionary.  Our 
Mission  School  has  fifty  children,  and  the  entire  cost  of  the 
mission,  with  three  faithful  teachers,  every  dollar  of  which 
passes  through  my  own  hands,  is  less  than  seven  hundred 
dollars  a  year. 

In  all  future  treaties  it  ought  to  be  the  object  of  the  Govern- 
ment to  pay  the  Indians  in  kind,  supplying  their  wants  at 
such  times  as  they  may  require  help.  This  valuable  reform 
would  only  be  a  curse  in  the  hands  of  a  dishonest  agent.  If 
wisely  and  justly  expended,  the  Indian  would  not  be  as  he 
now  is,  — often  on  the  verge  of  starvation. 

There  ought  to  be  a  concentration  of  the  scattered  bands  of 
Chippewas  upon  one  reservation,  thus  securing  a  more  careful 
oversight,  and  also  preventing  the  sale  of  fire-water  and  the 
corrupt  influence  of  bad  men.  The  Indian  agent  ought  to  be 
authorized  to  act  as  a  United  States  Commissioner,  to  try  all 
violations  of  Indian  laws.  It  may  be  beyond  my  province  to 
offer  these  suggestions ;  I  have  made  them  because  my  heart 
aches  for  this  poor  wronged  people.  The  heads  of  the  Depart- 
ment are  too  busy  to  visit  the  Indian  country,  and  even  if  they 
did  it  would  be  to  find  the  house  swept  and  garnished  for  an 
official  visitor.  It  seems  to  me  that  the  surest  plan  to  remedy 
these  wrongs  and  to  prevent  them  for  the  future,  would  be  to 
appoint  a  commission  of  some  three  persons  to  examine  the 
whole  subject  and  to  report  to  the  Department  a  plan  which 
should  remedy  the  evils  which  have  so  long  been  a  reproach  to 
our  nation.  If  such  were  appointed,  it  ought  to  be  composed 
of  men  of  inflexible  integrity,  of  large  heart,  of  clear  head,  of 
strong  will,  who  fear  God  and  love  man,  I  should  like  to  see 
2l 

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614  APPENDIX 

it  composed  of  men  so  high  in  character  that  they  are  above 
the  reach  of  the  political  demagogues. 

I  have  written  to  you  freely  with  all  the  frankness  with 
which  a  Christian  bishop  has  the  right  to  write  to  the  Chief 
Euler  of  a  great  Christian  Nation.  My  design  has  not  been  to 
complain  of  individuals,  nor  to  make  accusations.  Bad  as  I 
believe  some  of  the  appointments  to  be,  they  are  the  fault  of  a 
political  system.  When  I  came  to  Minnesota  I  was  startled 
at  the  degradation  at  my  door.  I  gave  these  men  missions; 
God  has  blessed  me,  and  I  would  count  every  trial  I  have  had 
as  a  way  of  roses  if  I  could  save  this  people. 

May  God  guide  you  and  give  you  grace  to  order^all  things, 
80  that  the  Government  shall  deal  righteously  with  the  Indian 
nations  in  its  charge. 

Your  servant  for  Christ's  sake, 

H.,  B.  Whipple, 
Bishop  of  Minnesota. 


WHAT  SHALL  WE  DO  WITH  THE  INDIANS? 

Written  fob  thb  Public  Press — 1862 

In  a  former  article  I  called  attention  to  some  of  the  glaring 
defects  in  our  Indian  system.  I  expressed  the  conviction  that 
it  had  proved  pernicious  and  destructive  to  both  the  Indians 
and  ourselves,  and  that  it  was  a  reproach  to  a  civilized  and  a 
Christian  Nation.  It  provided  no  government  for  people 
unable  to  govern  themselves.  It  encouraged  fraud  and  iniq- 
uiQr.  It  placed  no  seal  of  condemnation  on  savage  life;  and 
by  its  defects  and  errors  constantly  irritated  savage  passions 
which,  whenever  favorable  opportunity  offered,  would  break 
out  in  violence  and  blood.  These  views  I  have  fully  expressed 
in  public  and  private.  Not  desiring  to  become  a  public  agi- 
tator or  alarmist,  I  have  earnestly  plead  for  reform  in  the 
only  quarters  where  it  could  be  secured;  for  I  feared  that  we 
were  yet  to  reap  in  anguish  the  harvest  which  we  had  sowed. 
I  have  been  charged  with  indiscretion  and  sympathy  with 
savage  crimes,  because  I  have  taken  this  time  to  repeat  these 
views.     Had  not  many  unexpected  duties  devolved  upon  me, 


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APPENBEX  616 

I  should  not  so  long  have  delayed  this  appeal.  Conscious  of 
the  rectitude  of  my  intentions,  and  believing  that  those  who 
know  me  best  will  never  doubt  my  deep  sympathy  for  our 
sufferers,  or  my  condemnation  of  the  guilty,  I  can  wait  until 
time  shall  vindicate  my  course. 

Experience  has  taught  us  that  in  a  republic  the  only  time  to 
secure  a  needed  reform  is  when  the  people  feel  its  necessity. 
If  the  lesson  written  in  so  much  sorrow  has  failed  to  teach  us 
this  necessity,  no  voice  can  reach.  The  question  which  we 
have  to  decide  is,  what  shall  be  done  with  these  Indians?  It 
cannot  be  settled  by  passion,  but  by  calm  thought,  as  becomes 
men  who  meet  duties  in  the  fear  of  God.  History  will  strip 
ofE  every  flimsy  pretext  and  lay  bare  th^  folly  of  every  shallow 
expedient.  It  is  due  to  ourselves  and  our  children,  that  we 
who  are  laying  the  foundations  of  a  great  state  shall  decide 
this  question  so  as  to  bear  the  approval  of  the  whole  civilized 
world,  and  bring  down  upon  us  the  blessing  of  God. 

There  can  be  no  doubt  that  the  unanimous  voice  of  our 
citizens  is  in  favor  of  the  removal  of  these  Indians.  It  is  no 
question  of  sympathy  or  favor.  A  necessity  is  upon  us.  It 
is  well-nigh  impossible  that  they  should  remain  in  their  old 
homes.  The  hatreds  already  kindled  on  both  sides  would  be 
a  constant  source  of  irritation  and  would  lead  to  retaliation, 
revenge,  and  murder.  There  are  too  many  embittered  memo- 
ries to  make  it  safe  for  either  party.  The  border  settlers 
would  for  a  long  time  live  in  constant  fear  and  peril.  The 
Indians  would  have  nothing  to  gain  by  a  longer  continuance 
with  us.  The  influence  of  bad  example  has  taught  them  that 
blasphemy,  adultery,  drunkenness,  and  theft  are  no  sins. 

While  the  decision  is  thus  unanimous  for  their  removal,  it 
is  our  bounden  duty  to  see  that  such  men  as  Other  Day,  Taopi, 
Wabasha,  and  Good  Thunder,  who  have  manifested  their 
fidelity  at  the  risk  of  life,  shall  be  given  homes  at  some  point 
where  they  shall  be  free  from  the  persecutions  of  wild  Indi- 
ans. At  their  door  will  be  laid  the  death  of  every  man  who, 
through  their  influence,  surrendered  himself  as  a  prisoner. 
They  have  forfeited  their  tribal  relations  by  their  friendship 
to  us,  and  we  must  see  that  their  friendship  is  not  unprotected. 
If  it  should  be  their  choice,  or  be  deemed  better  on  account  of 


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516  APPENDIX 

example^  that  they  remove  with  other  IndiaQSy  they  most  be 
made  especial  wards  of  the  Government. 

The  f ature  home  of  the  Indians  should  be  carefully  selected, 
on  account  of  its  adaptation  to  their  wants  and  its  fitness  to 
foster  efforts  of  civilization.  The  plan  which  now  seems  to 
meet  with  much  public  favor  —  of  concentrating  all  the  Indian 
tribes  in  one  territory  —  is  against  our  whole  policy  and  ex- 
perience. It  would  offer  facilities  for  extensive  combinations 
for  insurrection.  It  would  place  the  peaceable  where  they 
must  be  overawed  by  the  violent.  It  would  prove  under  any 
ordinary  system  a  greater  magazine  ready  for  the  torch  of 
some  crafty  and  ambitious  leader.  The  point  of  such  location 
demands  careful  thought.  I  have  not  been  able  to  satisfy  my 
own  mind  that  any  plan  already  submitted  is  free  from  grave 
objections. 

This  removal  must  not  be  made  without  a  radical  reform  of 
the  system.  It  would  be  the  meanest  cowardice  for  us  to 
secure  our  safety  by  sending  the  same  elements  of  sorrow  and 
death  to  other  portions  of  our  common  country.  It  is  not 
possible  for  us  to  escape  the  responsibility.  Gk>d  has  knit 
men  together  by  inextricable  laws.  The  wise  must  care  for 
the  ignorant,  and  the  rich  for  the  poor.  We  may  try  to  avoid 
it,  but  we  cannot.  If  Christian  men  will  not  educate  the  boy 
in  the  alley,  they  will  some  day  pay  for  his  crimes.  The 
Providence  of  God  has  placed  us  face  to  face  with  heathen 
and  savage  races,  and  we  have  already  paid  in  Indian  wars  ten 
times  over  all  that  the  wisest  system  would  have  cost.  There 
was  a  body  of  Indians  in  Florida  who  never  had  an  effort  made 
to  lead  them  out  of  heathen  darkness;  not  a  school;  not  an 
implement  of  husbandry;  not  even  the  name  of  God  had  they 
heard  save  in  blasphemy.  It  cost  us  forty  millions  of  dollars 
to  drive  them  out  of  their  country. 

Every  motive  which  can  infiuence  us^  demands  an  entire 
reform,  and  it  must  not  be  entrusted  to  politicians  who  have 
friends  to  reward  or  enemies  to  punish.  It  demands  the  best 
men  of  the  nation. 

The  first  step  of  reform  is  to  secure  a  strong  government. 
Any  race  of  men  would  become  Ishmaelites  without  govern- 
ment and  law.     The  government  must  come  from  us  and  bo 


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APPENDIX  517 

forced  upon  the  Indian.  The  laws  must  be  plain,  simple,  yet 
stringent;  such  as  afford  ample  protection  to  life  and  property. 
This  would  soon  be  approved  by  Indians  on  account  of  a  sense 
of  security,  and  would  give  them  that  manliness  which  can  only 
belong  to  a  man  who  feels  that  he  has  something  which  he  can 
call  his  own. 

The  executive  officer  or  agent  must  always  have  at  his  dis- 
posal an  ample  force  to  maintain  the  administration  of  law. 
Heretofore  the  separation  of  the  Indian  and  War  Departments 
have  left  the  agents  without  adequate  force  to  keep  the  law. 
The  present  agent  was  on  this  account  powerless  to  put  down 
this  outbreak  when  threatened.  It  has  been  one  great  source 
of  past  insubordination  among  the  Indians  which  no  watchful- 
ness could  prevent. 

The  next  step  is  to  place  the  weight  of  Government  influence 
on  the  side  of  labor.  History  enforces  the  lesson  which  is 
written  with  the  finger  of  God  on  the  pages  of  Holy  Writ. 
The  Indian  must  have  a  home;  his  wandering  tribal  relations 
must  be  broken  up;  he  must  be  furnished  with  seed,  imple- 
ments of  husbandry,  and  taught  to  live  by  the  sweat  of  his 
brow.  The  Government  now  gives  him  beads,  paint,  blankets, 
and  scalping-knives,  teaching  him  to  idle  away  his  time,  wait- 
ing for  an  annuity  of  money  which  he  does  not  know  how  to 
spend.  This  very  autumn  the  Indian  Bureau  advertises  for 
hundreds  of  thousands  of  dollars*  worth  of  goods,  and  the  only 
implements  of  labor  are  one  hundred  dozen  weeding  hoes  and 
fifty  dozen  spades.  • 

The  present  vicious  system  of  trade  must  be  abandoned.  It 
is  a  nursery  of  fraud.  It  robs  a  whole  people  of  their  patri- 
mony to  pay  the  debts  of  the  shiftless  and  dishonest.  I  believe 
if  men  knew  the  secret  history  of  the  clause  in  every  treaty 
which  sets  apart  so  much  to  pay  Indian  debts,  it  would  fill 
them  with  astonishment.  For  a  time  it  would  be  best  to  pro- 
vide that  all  debts  contracted  by  Indians  should  be  null  and 
void  and  some  provision  made,  as  in  the  case  of  post  sutlers, 
that  goods  should  be  sold  at  a  fair  price.  The  Indian  trader 
was  the  Indian's  friend  when  he  roamed  over  these  vast 
prairies  as  a  wild  man,  for  their  relations  were  founded  in 
mutual  confidence  and  good  will.     When  the  Indian  sold  his 


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518  APPENDIX 

hunting-grounds,  and  the  trader  became  connected  with 
schemes  of  plunder,  and  the  Indian  trader  was  placed  in  com- 
petition with  every  petty  schemer  who  could  secure  a  license, 
or  trade  on  the  license  of  another,  it  became  a  vicious  system, 
alike  mischievous  to  the  trader  and  the  Indian.  It  has  beea 
ruinous  to  both.  Its  evils  can  all  be  traced  to  a  system  which 
failed  to  afford  protection  to  either  white  or  red  man.  The 
schools  must  be  under  the  system.  The  teachers  must  be 
fitted  to  teach.  .  .  . 

The  agents  and  employees  should  be  men  of  the  highest 
moral  worth.  .  .  . 

There  can  be  a  Council  of  appointment  made  up  of  men  who 
shall  hold  their  office  ex  officio,  who  receive  no  compensation, 
and  who  would  deem  it  a  high  privilege  to  work  in  the  eleva- 
tion of  an  heathen  race.  The  agents,  farmers,  teachers,  and 
craftsmen  should  be  guided  by  a  wise  system  and  by  the  over- 
sight of  the  best  of  counsellors.  They  should  be  selected  for 
their  rare  qualities  of  head  and  heart,  and  hold  their  office 
during  the  faithful  administration  of  their  trust.  As  it  has 
been,  there  has  been  no  freedom  of  choice.  The  necessity  of 
political  rewards  has  overruled  the  best  judgment  of  the 
appointing  power. 

I  have  never  felt  that  the  men  entrusted  with  this  responsi- 
bility were  to  be  wholly  condemned  for  bad  appointments  or 
for  frauds,  for  they  have  freely  confessed  that  they  were 
robbed  of  all  independent  action  by  the  system  itself.  I  have 
only  glanced  at  the  reforms  which  are  needed,  made  a  thousand 
times  harder  by  the  load  of  difficulties  our  present  system  has 
placed  in  our  way.  They  can  be  secured  whenever  the  people 
demand  them;  but  it  will  only  be  done  by  referring  this  whole 
subject  to  a  commission  of  the  best  men  in  the  Nation.  Such 
men  are  ready  to  act  —  judges,  statesmen,  generals,  merchants 
of  the  highest  character  have  avowed  their  willingness  to  spend 
time  and  money  in  the  work  of  reform.  There  is  a  great 
manly  heart  in  the  people  of  America,  which  is  ready  to  redress 
wrongs,  and  do  its  duty  whenever  that  duty  is  made  plain. 

The  path  of  duty  is  one  of  difficulty.  It  is  encompassed  by 
obstacles  on  every  side,  but  is  the  only  one  which  offers  us 
peace  and  safety.     I  ask,  then,  earnestly,  the  cooperation  of 


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APPENDIX  619 

my  fellow-citizens  In  seeking  this  reform.  I  might  have  re- 
mained silent,  and  thus  have  avoided  all  possible  misconception 
or  blame.  Three  years  of  personal  acquaintance  have  so 
indelibly  stamped  upon  my  consciousness  the  necessity  of 
remodelling  this  system  that  I  cannot  conscientiously  remain 
silent.  I  have  no  war  with  individuals,  but  I  do  ask  a  change 
in  the  system  which  has  brought  so  much  sorrow  to  our  doors. 

This  letter,  was  to  the  Indian  Commission,  composed  of 
many  of  our  most  prominent  military  officers,  including  Gen- 
erals Sherman,  Terry,  and  Harney. 

TfiBMOirr  House,  Bostok,  Oct.  Tth. 

Gentlemen :  I  write  to  you  freely  as  to  a  commission  ap- 
pointed by  the  Nation  to  examine  and  redress  the  wrongs 
which  have  been  inflicted  upon  the  Indians,  who  are  the  wards 
of  the  Government.  Your  Commission  was  appointed  at  the 
earnest  request  of  Christian  men  who  have  vainly  attempted 
to  secure  justice  to  the  Indians.  To  you  we  all  look,  and  of 
you  the  nation  will  require  a  strict  account.  I  feel  the  more 
keenly  this  history  of  shame,  because  it  casts  a  foul  blot  on 
the  Nation's  honor.  The  sad  experience  of  the  century  ought 
to  teach  us  that  where  robbery  and  wrong  are  the  seed,  blood 
will  be  the  harvest.  .  .  .  We  are  writing  history,  and  as  true 
as  Grod's  words  are  true,  if  we  continue  the  course  we  have 
followed,  this  curse  will  fall  upon  us  and  upon  our  children. 

There  is  no  question  that  our  Indian  system  is  a  blunder 
more  than  a  crime,  because  its  glaring  evils  would  have  been 
redressed  if  it  had  ever  been  calmly  considered.  We  recog- 
nize the  Indians  as  nations,  we  pledge  them  our  faith,  we  enter 
on  solemn  treaties,  and  these  treaties  are  ratified,  as  with  all 
foreign  powers,  by  the  highest  authority  in  the  Nation.  You 
know,  every  man  who  has  ever  looked  into  our  Indian  afEairs 
knows,  it  is  a  shameful  lie.  The  treaties  are  often  conceived 
in  fraud,  and  made  solely  to  put  money  into  some  white  man's 
pocket.  We  then  send  them  agents,  knowing  at  the  time  we 
send  them  that  they  must  steal  —  that  they  cannot  and  will 
not  live  on  the  pittance  of  salary.  The  agent  and  employees 
are  appointed  as  a  political  reward  for  party  service.  '  Then 


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620  APPENDIX 

follow  fraud  Id  contracts,  pilfery  in  annuities,  violation  of 
solemn  pledges,  frequent  removals;  the  savage  is  left  without 
law  to  protect,  with  no  incentive  to  labor,  with  harpies  to 
plunder,  vice  and  crime  holding  a  carnival  of  death,  until^ 
maddened  with  frenzy,  he  wreaks  his  vengeance  on  the  inno- 
cent people  of  the  border.  Then  follow  our  vain  attempts  at 
redress.  Instead  of  calmly  looking  at  the  causes  of  war  and 
redressing  the  wrong,  we  Christian  men  wage  a  blind  war, 
often  destroying  our  own  friends,  and  it  has  happened  that 
we  have  wantonly  murdered  helpless  women  and  children. 
We  spend  millions  of  dollars;  we  kill  ten  of  our  people  to  one 
Indian,  and  finally,  settle  down  on  the  devil's  own  idea  that 
our  only  hope  is  in  extermination.  There  is  one  being  who 
can  exterminate,  and  a  nation  with  half  a  million  of  graves 
over  which  the  grass  has  hardly  grown  ought  to  have  learned 
this  truth. 

I  admit  all  that  you  can  say  of  difficulty,  but  the  Army  can 
and  must  protect  its  people.  It  is  a  false  protection  if  they 
repeat  scenes  which  have  taken  place,  and  which  only  served 
to  arouse  into  tenfold  more  of  hate  all  the  passions  of  a  savage 
race.  In  many  instances,  if  time  were  given,  or  if  friendly 
Indians  were  employed,  the  murderers  would  be  given  up  by 
the  Indians  themselves;  and  if  not,  we  should  only  war  on  the 
guilty.  The  people  know  that  it  is  cheaper  to  feed  than  to 
fight  the  Indians.  There  is  a  great  heart  in  the  Saxon  race 
which,  although  slow  to  act,  will  redress  wrongs.  The  Indians 
can  be  taught  to  labor;  they  can  receive  the  Gospel.  I  know 
of  no  examples  among  our  own  race  of  fidelity  greater  than 
those  of  some  of  these  Indians  during  the  war. 

I  will  not  detain  you  longer.  If  you  will  allow  me,  I  will 
forwurd  to  you  in  writing  the  details  of  the  history  of  the 
Sioux  war,  and  the  operations  of  the  Indian  system  in  Minne- 
sota, —  which  I  have  made  verbally  to  date. 

Permit  me  to  assure  you  of  the  sympathy,  the  aid,  and  the 
prayers  of  many  who  pity  the  helpless,  and  who  believe  their 
cry  ascends  to  Qod. 

t  Yours  respectfully, 

H.  B.  Whipfub, 
Bishop  of  Minneiota. 

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APPENDIX  521 

ON  THE  MORAL  AND  TEMPORAL  CONDITION 
OF  THE  INDIAN  TRIBES  ON  OUR  WESTERN 
BORDER.      1868. 

The  Repobt  bsfbbbbd  to  on  Paox  261. 

To  THE  Board  of  Missions. 

The  Chairman  of  your  Committee  to  whom  was  referred  the 
condition  of  the  Indian  tribes  of  the  United  States,  respect- 
fully reports  that  he  has  examined  the  question  as  carefully  as 
other  duties  would  permit,  and  grieves  to  say  that  the  history 
of  our  relations  to  the  Indians  is  one  to  make  every  American 
blush  for  shame.  It  may  be  doubted  whether  a  sadder  history 
of  blunders,  frauds,  and  crimes  can  be  found  in  any  civilized 
country.  A  Christian  nation  has  taken  possession  of  the 
homes  of  heathen  tribes  without  giving  to  them  one  single 
blessing  of  Christian  civilization.  For  almost  three  centuries 
our  nation  has  pursued  the  policy  of  extermination,  carried  on 
at  the  cost  of  untold  millions  of  treasure  and  hundreds  of 
thousands  of  lives ;  and  yet  the  stem  lessons  of  experience  have 
not  taught  us  the  simple  lesson  that  God  is  just,  and  that  a 
nation  that  sows  the  seed  of  robbery  will  surely  reap  its  har- 
vest of  blood.  To-day  forty  millions  of  people,  forgetful  of 
the  histories  of  the  past,  are  clamoring  for  the  extermination 
of  a  few  thousand  heathen,  and  ai'e  engaged  in  the  work  of 
blood  at  a  cost  which  would  purchase  one  of  our  most  beautiful 
American  homes  for  every  man,  woman,  and  child  in  the 
Indian  country.  The  poor  savage,  deprived  of  every  influence 
which  could  mollify  and  subdue  savage  passions,  smarting 
under  accumulated  wrongs,  and  seeing  only  a  choice  of  deaths, 
scores  his  blind  vengeance  on  the  innocent  people  of  thf  bor- 
der. We  have  reached  a  point  where  the  question  must  be 
met.  The  two  waves  of  civilization  between  the  Atlantic  and 
Pacific  will  soon  meet.  The  Indian  question  must  now  be  set- 
tled on  principles  of  justice  which  will  bear  the  scrutiny  of 
Almighty  God.  Since  the  Sioux  war  of  1862  every  Indian 
slain  has  cost  us  over  a  half  million  of  dollars.  We  have  sac- 
rificed ten  lives  of  our  own  people  for  one  red  man,  and  have 
already  expended  in  this  harvest  of  our  own  iniquity  more 
money  than  all  the  Christian  bodies  in  America  have  expended 


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522  APPENDIX 

for  missions  to  the  heathen  since  America  was  discovered. 
We  have  reached  a  point  when  every  American  citizen  ought 
to  demand,  for  the  sake  of  his  own  fair  name,  that  this  history 
of  iniquity  shall  end.  The  people  who  hear  the  awful  tales  of 
savage  violence,  which  almost  curdle  one's  blood  with  horror, 
know  nothing  of  the  cause  and  take  no  steps  for  its  cure. 
There  is  a  vague  idea  that  the  Indian  system  is  one  of  iniquity ; 
that  the  poor  Indian  is  the  victim  of  robbery  and  violence  ;  but 
who  is  directly  responsible,  few  know  and  few  care.  With 
our  usual  indifference,  we  permit  the  wrongs  to  go  on  un- 
checked; we  forget  that  God's  eternal  justice  will  always 
require  that  "whatever  a  man  soweth,  that  shall  he  also  reap." 
And,  what  is  most  strange,  all  the  while  that  we  have  been 
reaping  this  harvest  of  death,  our  own  race,  with  the  same 
traditions,  customs,  and  laws,  in  a  neighboring  province,  have 
solved  this  problem  with  the  same  heathen  people,  and  the 
result  has  been  peace,  tranquillity,  loyalty,  and  lifelong  friend- 
ship. On  our  own  side  of  the  line,  we  have  not  passed  twenty 
years  without  a  bloody  Indian  war;  we  have  not  one  hundred 
miles  between  the  Atlantic  and  the  Pacific  which  have  not  been 
drenched  with  the  blood  shed  by  Indian  massacres.  We  have 
expended  more  than  five  hundred  millions  of  dollars  in  Indian 
wars;  we  have  not  one  civilized  Indian  tribe;  we  have  not  one 
Indian  tribe  converted  to  Christianity;  and  to-day  the  press, 
the  army,  the  rulers,  and  the  people,  forgetful  that  Grod  is  not 
blind,  are  clamoring  for  extermination.  In  our  blindness,  we 
forget  that  there  is  only  One  Being  who  can  exterminate.  A 
nation  which  has  within  its  borders  half  a  million  of  graves 
over  which  the  grass  has  not  grown,  ought  to  have  learned  at 
least  the  lesson  that  God  is  just,  and  that  the  cry  of  the  help- 
less does  reach  His  ear.  If  we  go  on,  we  shall  fail  as  we  have 
failed,  and  shall  surely  light  the  fires  of  a  savage  war,  of  which 
our  children's  children  will  not  see  the  end.  If  we  look  to 
Canada,  we  see  the  Indians  and  whites  living  in  friendship  — 
we  find  prosperous  missions,  schools,  and  churches  built  and 
supported  by  Christian  Indians,  — and  a  century  passed  with- 
out one  drop  of  blood  shed  in  Indian  war.  In  Rupert's  Land 
the  English  government  has  not  one  soldier.  The  white  man 
may  travel  from  Hudson's  Bay  to  Vancouver  in  peace^  and 


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APPENDIX  523 

with  as  ample  protection  as  on  any  portion  of  English  soil. 
The  Church  of  England  has  one  thousand  communicants  in 
one  Diocese,  and  among  them  are  some  as  touching  evidences 
of  the  power  of  the  Gospel  as  are  to  be  found  in  the  annals  of 
the  Church. 

At  first  sight  it  would  seem  that  so  wide  a  difference  must 
be  caused  by  a  wise  and  beneficent  system  or  by  a  difference 
of  race.  The  English  came  of  the  same  dominant,  greedy, 
avaricious  Saxon  race  as  ourselves.  They  have  the  same  love 
of  gold,  the  same  lust  for  power,  the  same  desire  for  territorial 
possessions.  The  Indians  are  the  same  heathen,  savage  people. 
The  difference  is  this :  whenever  their  civilization  comes  in 
contact  with  an  Indian  tribe  they  localize  them,  guarantee 
them  rights,  place  them  under  law,  and  give  them  individual 
rights  of  property.  They  plant  among  them  schools  and  mis- 
sions. They  send  them  agents  who  believe  there  is  a  God, 
and  are  afraid  and  ashamed  to  steal.  They  appoint  those 
agents  for  life  and  for  other  ends  than  as  a  reward  for  politi- 
cal service.  They  make  their  own  civilization  the  pioneer, 
instead  of  gathering  a  mass  of  discontented  savage  humanity 
on  their  border. 

Our  system  is  based  on  a  falsehood;  we  recognize  the  wan- 
dering Indian  tribe  as  an  independent  nation,  and  make  and 
ratify  treaties  as  with  all  foreign  civilized  powers.  We  do 
this  with  the  full  knowledge  that  they  are  to  send  no  represent- 
atives to  us,  and  we  none  to  them;  that  they  have  no  power 
to  compel  us  to  observe  a  treaty,  and  when  every  possible 
relation  which  can  exist  makes  them  simply  our  wards.  The 
Indian  who  sells  us  his  land  must  become  civilized  or  perish. 
If  we  take  away  the  means  of  savage  subsistence  by  the  chase, 
and  give  him  nothing  in  its  place,  the  end  is  death.  Our  own 
sense  of  justice,  our  pity  for  the  helpless,  and  our  fear  of  God, 
demand  that  the  men  who  go  to  make  this  treaty  shall  be  God- 
fearing men.  It  makes  one  ashamed  and  sick  at  heart  to  think 
of  the  history  of  Indian  treaties.  The  parties  are  a  Christian 
nation  and  a  heathen  people.  The  treaty  is  made  ostensibly 
to  extend  civilization.  It  is  often  made  in  order  to  pay  cer- 
tain claims  of  traders  and  others  against  the  Indians,  to  secure 
land  for  speculation,  iind  to  provide  a  new  opportunity  to  fill 


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524  APPENDIX 

some  political  plunderer's  pocket.  Every  provision  of  the 
treaty  is  gauged  as  to  the  amount  which  can  be  stolen,  and,  if 
possible,  some  loop-hole  left  which  will  make  way  for  a  new 
treaty,  when  the  Indian  can  be  used  again  as  a  key  to  unlock 
the  nation's  treasury.  The  Indian  is  credulous.  The  sad  fate 
of  other  tribes  has  cast  a  gloom  over  the  whole  race.  Old  men 
talk  of  it  in  the  council  and  wigwam,  and  any  plan  which 
offers  a  door  of  hope  is  gladly  accepted  by  the  Indian.  The 
Indian  is  told  that  he  has  no  houses,  no  oxen,  no  ploughs,  no 
fire-horses,  no  fire-canoes,  no  schools,  no  churches.  He  does 
not  know  the  way  of  the  Great  Spirit.  These  white  men  come 
as  brothers,  and  their  ruler  is  to  be  his  Great  Father.  If  he 
sells  his  land,  he  will  live  and  not  die.  He  cannot  read.  He 
believes  that  every  word  and  promise  is  in  the  treaty.  Often 
the  real  parties  to  the  treaty  are  ignorant  of  each  other's 
views,  for  both  of  their  heads  are  on  the  interpreter's  shoul- 
ders, and  he  is  the  bribed  agent  of  some  cunning  scoundrel  who 
has  pecuniary  interests  to  subserve.  The  treaty  is  made  — 
then  come  deferred  hopes.  The  robbery  begins  in  the  contract 
for  removal.  Even  men  of  fair  names  and  high  honor  are 
parties  in  the  iniquitous  ring  to  rob  the  savage  of  bread  for 
himself  and  children.  So  profitable  are  these  harvests  of 
iniquity,  that  in  a  recent  removal  of  Indians  over  twenty 
thousand  dollars  were  paid  to  secure  the  contract  to  pro- 
vide rations  for  them.  The  agent  is  selected  as  a  re- 
ward for  political  work  done  for  a  Congressional  patron. 
The  Government  sends  him,  knowing  he  will  and  must  steal. 
His  salary,  to  support  a  family  far  away  in  the  Indian  coun- 
try, where  all  supplies  cost  fourfold,  is  fifteen  hundred  dol- 
lars. The  other  employees  are  selected  from  the  same  motives 
of  reward  for  political  service,  and  at  half  the  salary  good 
men  could  receive  in  a  civilized  country.  What  could  follow 
but  fraud  in  the  contracts,  pilfering  of  the  annuity  goods, 
dishonesty  in  every  form  and  shape?  Such  a  system  cannot 
gather  around  an  agency  good  men.  The  agency,  or  some 
settlement  near  it,  becomes  the  scene  of  whiskey  traffic;  pro- 
fanity, gambling,  adultery,  and  drunkenness  hold  a  carnival 
of  death;  strange  diseases,  which  mark  the  victim  as  accursed 
of  God  and  shunned  by  men,  reap  a  terrible  harvest;  at  last 

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APPENDIX  525 

the  poor  savage,  writhing  under  a  sense  of  wrong,  on  the  first 
severe  provocation,  will  enter  on  a  career  of  war,  and  the  cry 
of  murdered  women  and  children  is  heard  everywhere  on  the 
border.  To  these  evils,  which  uproot  all  confidence,  we  add 
another  not  less  perilous,  —  we  leave  the  Indian  without  any 
protection  to  property,  person,  or  life,  —  we  made  the  treaty 
on  the  hypothesis  that  we  were  dealing  with  an  independent 
nation,  and  we  carry  it  out  by  leaving  them  without  law.  The 
popular  idea  is  that  the  Indians  have  a  patriarchal  government 
of  which  the  chief  is  the  ruler  and  head.  The  chief  is  simply 
the  leader  of  a  savage  tribe.  He  has  no  power  to  make  or 
execute  law.  His  influence  is  simply  that  of  advice  and  coun- 
sel. The  influence  he  had  with  his  tribe  is  often  weakened  or 
destroyed  by  the  treaty;  for  unless  he  becomes  the  pliant  tool 
of  agents  and  traders,  he  will  most  likely  be  deposed,  and  a 
more  pliant  tool  pat  in  his  place.  The  civilized  and  Christian 
Indian  is  pitiably  helpless.  His  crops  may  be  destroyed,  his 
oxen  killed,  his  wife  and  children  treated  with  violence;  and 
his  only  remedy  is  murder.  The  only  law  we  administer  is  to 
pay  a  premium  for  crime.  If  an  individual  Indian  steals  from 
a  white  man,  we  deduct  the  value  of  the  theft  from  the  annui- 
ties of  the  tribe,  and  the  thief  always  makes  a  profit  of  his 
theft.  We  redress  no  wrongs  that  Indians  suffer  from  each 
other,  and  never  punish  white  men  for  crimes  committed 
against  them. 

In  sight  of  a  mission  house  an  Indian  woman  was  violated 
by  brutal  white  men,  and  then  such  demon-like  cruelty  com- 
mitted on  her  person  that  she  died  under  their  hands.  It  was 
in  sight  of  a  village  of  white  men;  it  was  known  to  the  agent. 
No  one  was  punished  and  no  investigation  made.  The  Indian 
may  be  a  savage,  but  such  scenes  of  brutal  violence  cannot 
give  him  exalted  ideas  of  the  superior  justice  of  Christian 
civilization.  So  far  from  wondering  that  so  few  Indians 
receive  the  Gospel,  I  sometimes  wonder  that  they  listen  to  the 
Gospel  from  the  lips  of  a  white  man.  I  have  had  an  Indian 
ask  me  if  the  Jesus  I  told  him  about  was  the  same  Jesus  my 
white  brothers  talked  to  at  the  agency  when  they  were  drunk. 
An  old  chief  once  answered  my  plea  against  drunkenness  and 
adultery  by  saying,  ^^  My  father,  it  is  your  people,  who  you  say 

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626  APPENDIX 

have  the  Great  Spirit's  book,  who  bring  us  the  fire-water.  It 
is  your  white  men  who  corrupt  our  daughters.  Go  teach  them 
to  do  right,  and  then  come  to  us  and  I  will  believe  you." 

In  his  wild  state,  before  he  has  lost  the  virtues  of  his 
heathen  life  and  learned  the  vices  of  civilization,  the  Indian  is 
superior  to  any  savage  race  on  earth.  He  is  not  an  idolater. 
He  believes  in  a  Great  Spirit.  He  has  home  affections.  He 
loves  his  people  and  will  die  for  his  tribe.  In  all  the  features 
of  his  character  he  is  like  our  own  Saxon  race  before  the  Cross 
had  changed  the  heathen  Saxon  to  a  manly  Christian.  In  the 
first  intercourse  with  the  whites  the  Indian  has  always  been 
the  white  man's  friend.  General  Sibley,  of  Minnesota, 
Senator  Rice,  and  many  others,  bear  testimony  to  the  Indian's 
fidelity.  There  are  not  on  earth  more  beautiful  evidences  of 
friendship  than  between  the  early  traders  and  the  Indians,  and 
I  do  not  know  of  an  instance  where  that  confidence  was  mis- 
placed until  our  own  wrong-doing  had  destroyed  it.  There 
are  Indian  names  like  Wabasha,  Taopi,  Good  Thunder,  Enme- 
gahbowh.  Black  Kettle,  which  will  live  forever  as  instances  of 
the  rarest  fidelity,  —  even  while  their  people  were  suffering 
from  untold  wrongs. 

In  every  instance  the  original  cause  which  led  to  our  recent 
wars  was  conduct  which  would  have  been  regarded  as  ample 
grounds  for  war  by  any  civilized  country  on  the  earth.  The 
first  outbreak  was  in  Minnesota  in  1862.  These  Indians  had 
sold  us  a  country  as  large  as  the  state  of  New  York,  as  beauti- 
ful as  the  eye  ever  rested  upon;  it  had  everything  which  the 
bounty  of  God  could  give  for  the  use  of  wild  men.  Fish  and 
wild  game  made  it  an  Indian's  paradise.  Of  the  first  sale 
I  know  nothing;  the  Indians  say  that  after  the  bargain  was 
made,  their  chiefs  were  bribed  to  sign  a  provision,  which  gave 
the  larger  part  of  the  first  payment  to  certain  white  men. 
They  say  they  were  then  kept  for  months  in  a  starving  con- 
dition, until  many  of  their  people  died;  and  it  was  this  which 
made  red  men  say  to  the  Governor,  "  I  will  leave  these  bones  of 
my  people  on  the  prairie,  and  some  day  the  Great  Spirit  will 
look  the  white  man  in  the  face  and  ask  him  what  has  become 
of  his  red  brother."  For  some  time  they  were  left  without  a 
reservation,  and  then  denied  the  one  which  had  been  promised 


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APPENDIX  527 

to  them.  In  1858  these  Indians  sold  the  Goyemment  eight  hun- 
dred thousand  acres  of  their  reservation.  The  plea  was  they 
needed  money  for  civilization.  The  treaty  provided  that  no 
debts  should  be  paid  except  such  as  the  Indians  should  acknowl- 
edge in  open  council.  No  such  open  council  was  ever  held. 
There  was  a  provision  inserted  in  the  treaty,  — of  which  the 
Indians  say  they  were  ignorant, — which  provided  that  the 
Secretary  of  the  Interior  might  use  any  of  their  money  as  he 
thought  best  for  them.  After  four  years  they  had  received 
nothing  except  a  lot  of  useless  goods  sent  to  the  Upper  Sioux. 
Of  the  entire  amount  going  to  the  Lower  Sioux  for  this  im- 
mense tract  of  land,  all  was  taken  for  claims  except  about  eight 
hundred  and  sixty-eight  dollars.  They  waited  four  years;  the 
story  of  our  broken  faith  was  often  the  subject  of  angry  dis- 
cussion. Old  Wabasha  said  to  me :  "  My  father,  four  years 
ago  I  went  to  Washington.  Our  Great  Father  said  to  us,  *If 
you  live  as  white  men  I  will  help  you  more  than  I  have  ever 
done.'  Four  winters  have  passed  and  the  fifth  is  nigh.  It 
is  so  long  a  way  to  Washington  the  agents  forget  their  Father's 
words,  for  they  never  do  as  he  told  us.  You  said  you  were 
sorry  my  young  men  had  these  foolish  dances.  I  am  sorry. 
The  reason  their  wild  life  clings  to  them  like  a  blanket  is  that 
their  hearts  are  sick.  The  Indian's  face  is  turned  to  the 
setting  sun,  and  he  thinks  these  are  long  journeys  for  him- 
self and  children.  If  your  great  Council  at  Washington 
would  do  as  they  promised,  our  people  would  believe  them. 
The  good  Indian  would  become  like  his  brother,  and  the  bad 
Indian  go  away.  I  have  heard  of  your  words  for  my  poor 
people.  You  have  none  of  my  blood  in  your  veins,  and  I  have 
none  of  yours;  but  you  have  spoken  as  a  father  speaks  for  his 
child  whom  he  loves  well.  Often,  when  I  sit  alone  in  my  tipi, 
your  words  will  come  back  to  me,  and  be  like  music  to  my 
heart." 

It  was  not  enough  to  take  the  price  of  their  lands;  a  con- 
siderable part  of  their  annuities  was  taken.  The  Indians  came 
together  for  payment  in  June,  at  the  time  the  treaty  provided. 
They  waited  two  months;  they  were  starving.  Maddened  by 
hunger  and  the  sense  of  wrong,  and  vainly  dreaming  that  on 
account  of  the  rebellion  they  could  repossess  the  country,  they 

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628  APPENDIX 

began  a  massacre  which  desolated  our  border  for  three  hundred 
miles,  —  eight  hundred  of  our  citizens  lost  their  lives.  Many 
a  friend  whose  hospitality  I  had  received,  is  to-day  sleeping 
in  a  nameless  grave.  A  nation  which  is  too  cowardly  or  too 
corrupt  to  redress  such  wrongs,  will  be  too  blind  to  punish  the 
guilty  or  to  protect  the  innocent.  All  Christian  Indians  were 
as  true  as  martyrs.  There  are  no  more  touching  instances  of 
fidelity  in  the  history  of  the  Church  of  Christ.  Their  deeds  of 
bravery  ought  to  live  forever.  Those  who  surrendered  and 
the  few  who  were  captured  were  tried.  Forty  men  had  sepa- 
rate trials  and  were  condemned  to  die  in  six  hours.  Three 
hundred  were  condemned  to  be  hanged.  Only  thirty -eight  suf- 
fered death,  but  of  those  some  were  innocent.  The  marshal 
of  the  prison  told  me  that  he  went  the  next  day  after  the  exe- 
cution to  release  a  man  who  had  been  acquitted  on  the  ground 
that  he  had  saved  a  white  woman's  life.  The  Indians  said, 
"He  is  not  here;  you  hung  him  yesterday."  The  friendly 
Indians  and  the  Winnebagoes,  who  were  innocent,  were  taken 
to  the  Upper  Missouri.  Over  one  thousand  died  of  disease 
and  starvation.  Soldiers  tell  the  sad  tale  of  women  picking 
over  the  dung  of  their  horses  to  find  half -digested  kernels  of 
grain  to  save  their  children  from  death.  An  officer  of  the 
army  told  me  he  met  a  woman,  whom  he  had  known  for  years 
as  a  virtuous  woman,  who  told  him,  with  tears,  that  she  had 
gone  one  hundred  miles  to  degrade  herself,  to  save  her  chil- 
dren from  death.  During  this  horrible  winter  a  party  of 
Indian  women  crossed  to  Faribault,  several  hundred  miles,  in 
the  dead  of  winter,  without  a  human  habitation  on  the  route, 
and  living  on  roots,  to  tell  me  of  their  sorrows. 

Who  that  reads  this  history  will  not  tremble  as  he  thinks 
of  a  day  when  the  Son  of  God  shall  say,  "  Inasmuch  as  ye  did 
it  to  the  least  of  these  my  brethren,  ye  did  it  unto  me."  It 
was  in  these  dark  days,  when  my  heart  sank  within  me  at  this 
tale  of  sorrow,  that  the  Society  of  Friends  in  Philadelphia 
raised  two  thousand  dollars  tp  save  this  poor  people  from 
death.  Taopi,  who,  with  Wabasha  and  Wakinyanwas'te, 
planned  the  rescue,  and  saved  two  himdred  white  women  and 
children,  has  a  certificate  which  reads,  "The  bearer,  Taopi, 
a  wounded  man,  is  entitled  to  the  lasting  gratitude  of  tiie 

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APPENDIX  629 

American  people  for  having  been  mainly  instrumental  in  res- 
cuing white  women  and  children  during  the  Indian  war."  He 
was  a  civilized,  Christian  Indian.  He  had  a  home  with  every 
comfort,  and  a  well-stocked  farm.  He  lost  all.  At  the  great- 
est cost  he  saved  our  people.  Last  year  I  parted  with  about 
sixty  of  his  people,  whom  I  had  cared  for  since  the  massacre. 
Our  farewell  was  by  the  Lord's  Table.  One  by  one  they  came 
to  say  good-by.  They  kissed  my  wife,  and,  with  eyes  blinded 
with  tears,  said,  "Mahpeya  ekta  wancheyaka  wachin."  (In 
Heaven  we  meet  you,  I  hope.)  After  service  Taopi  came 
and  took  my  hand,  and  said :  "  My  father,  I  have  no  blood  on 
my  hands,  and  the  Great  Spirit  knows  there  is  none  on  my 
heart.  I  saved  your  people.  I  loved  your  Saviour.  I  had  a 
home.  I  have  no  home.  Taopi  cannot  go  to  his  people.  You 
hung  men  at  Mankato  whose  friends  will  require  their  blood 
at  my  hands.  If  I  go,  I  shall  die.  I  never  shall  have  a  home 
until  my  grave."  The  Chippewa  history  is  no  whit  brighter. 
They  have  been  from  the  earliest  settlement  of  the  country 
our  friends.  They  had  borne  outrage  and  wrong  with  unparal- 
leled patience.  In  1862  their  head  chief  organized  his  band  to 
commence  a  war  upon  the  whites.  Had  it  not  been  for  Enme- 
gahbowh,  Bad  Boy,  Shaboshkung,  and  Buffalo,  we  should 
have  had  another  desolated  border.  Enmegahbowh  travelled 
all  night  in  the  storm,  with  his  wife  and  children,  to  warn  the 
garrison  at  Fort  Eipley.  Two  of  his  children  died  in  conse- 
quence of  that  night's  journey.  The  Commissioner  of  Indian 
Affairs,  the  Secretary  of  the  Interior,  and  a  Committee  of  the 
legislature  of  Minnesota,  pledged  these  friendly  chiefs  that 
for  this  act  of  fidelity  they  should  never  be  removed.  This 
pledge  was  incorporated  in  two  separate  treaties,  and  ratified 
by  the  United  States  Senate,  and  signed  by  the  President.  In 
violation  of  this  solemn  pledge  of  the  nation,  these  men  have 
been  forced  into  a  treaty,  and  will  be  compelled  to  remove. 

A  chief  of  the  Ked  Lake  Chippewas  once  said  to  me:  **My 
father,  they  tell  me  you  are  a  servant  of  the  Great  Spirit  and 
never  tell  lies;  I  have  heard  that  when  Indians  sell  their  land 
to  their  Great  Father  they  always  perish.  Do  you  believe  my 
people  will  die  if  I  sell  my  country  ?  "  The  sattne  chief  came 
to  me  one  hundred  miles  in  the  winter.  He  marked  ont  a 
2m 

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530  APPENDIX 

map  of  his  country  in  the  ashes  of  a  wigwam^  and  said :  "  There 
is  my  country;  I  am  a  wild  man,  and  live  by  the  chase;  I  kill 
the  elk,  the  moose,  and  the  deer,  and  my  wife  builds  my  lodge, 
and  gathers  the  wild  rice  and  catches  fish.  When  your  white 
brothers  come  here  there  will  be  no  elk,  no  deer,  no  moose.  I 
shall  have  a  little  reservation  to  die  upon.  I  hear  we  are  to 
be  removed.  Go  tell  your  people  I  have  so  many  warriors 
whose  shadows  rest  on  their  graves." 

After  the  Sioux  outbreak  I  visited  Washington  and  plead 
for  a  commission  to  go  and  make  peace  with  the  hostile  In- 
dians. I  knew  that  unless  it  was  done,  the  hostile  Indians 
would  go  among  other  tribes  on  the  plains  and  stir  up  a  general 
Indian  war.  I  said  then  the  war  would  cost  thirty  millions  of 
dollars  and  hundreds  of  lives.  It  has  cost  one  hundred  mill- 
ions and  thousands  of  lives.  The  Peace  Commission,  com- 
posed of  General  Sherman,  General  Harney,  General  Terry, 
General  Augur,  General  Sanborn,  Colonel  Taylor,  Colonel 
Tappan,  and  Senator  Henderson,  give  the  following  truthful 
history  of  the  Cheyenne  war,  —  all  of  which  is  verified  by 
sworn  testimony  of  unimpeachable  witnesses.  I  have  pre- 
ferred that  men  who  have  the  confidence  of  the  nation  should 
tell  the  story  of  the  original  causes  of  the  Cheyenne  war. 

The  Story  of  the  Chetennes 

"The  story  of  the  Cheyennes  dates  far  back,  and  contains 
many  points  of  deep  and  thrilling  interest.  We  will  barely 
allude  to  some  of  them,  and  then  pass  on. 

"In  1861,  a  short  time  after  the  discovery  of  gold  in  Cali- 
fornia, when  a  vast  stream  of  emigration  was  flowing  over  the 
Western  plains,  which,  up  to  that  period,  had  been  admitted 
by  treaty  and  by  law  to  be  Indian  territory,  it  was  thought 
expedient  to  call  together  all  the  tribes  east  of  the  Kocky 
Mountains  for  the  purpose  of  securing  the  right  of  peaceful 
transit  over  their  lands,  and,  also,  fixing  the  boundaries 
between  the  different  tribes  themselves.  A  council  was  con- 
vened at  Fort  Laramie  on  the  17th  day  of  September  of  that 
year,  at  which  the  Cheyennes,  Arapahoes,  Crows,  Assini- 
boines,  Gros-Ventres,  Mandans,  and  Arickarees  were  repre- 


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APPENDIX  531 

sented.  To  each  of  these  tribes  boundaries  were  assigned. 
To  the  Cheyennes  and  Arapahoes  were  given  a  district  of 
country^  'commencing  at  the  Bed  Butte,  or  the  place  where  the 
road  leaves  the  north  fork  of  the  Platte  River,  thence  up  the 
north  fork  of  the  Platte  River  to  its  source,  thence  along 
the  main  range  of  the  Rocky  Mountains  to  the  head- waters  of 
the  Arkansas  River,  thence  down  the  Arkansas  River  to  the 
crossing  of  the  Santa  F^  road,  thence  in  a  northwesterly  direc- 
tion to  the  forks  of  the  Platte  River,  thence  up  the  Platte 
River  to  the  place  of  beginning/  It  was  further  provided  in 
this  treaty  that  the  rights  or  claims  of  any  one  of  the  nations 
should  not  be  prejudiced  by  this  recognition  of  title  in  the 
others;  and  *  further,  that  they  do  not  surrender  the  privilege 
of  hunting,  fishing,  or  passing  over  any  of  the  tracts  of  coun- 
try hereinbefore  described.'  The  Indians  granted  us  the  right 
to  establish  roads  and  military  and  other  posts  within  their 
respective  territories,  in  consideration  of  which  we  agreed  to 
pay  the  Indians  fifty  thousand  dollars  per  annum  for  fifty 
years,  to  be  distributed  to  them  in  proportion  to  the  popula- 
tion of  the  respective  tribes.  When  this  treaty  reached  the 
Senate,  *  fifty  years '  was  stricken  out  and  '  ten  years '  substi- 
tuted, with  the  authority  of  the  President  to  continue  the 
annuities  for  a  period  of  five  years  longer  if  he  saw  fit. 

"  It  will  be  observed  that  the  boundaries  of  the  Cheyenne 
and  Arapahoe  land,  as  fixed  by  this  treaty,  included  the 
larger  portion  of  the  territory  of  Colorado  and  most  of  the 
western  part  of  Kansas. 

"  Some  years  after  this,  gold  and  silver  were  discovered  in 
the  mountains  of  Colorado,  and  thousands  of  fortune-seekers 
who  possessed  nothing  more  than  the  right  of  transit  over  these 
lands,  took  possession  of  them  for  the  purpose  of  mining,  and, 
against  the  protests  of  the  Indians,  founded  cities,  established 
farms,  and  opened  roads.  Before  1861  the  Cheyennes  and 
Arapahoes  had  been  driven  from  the  mountain  region  down 
upon  the  waters  of  the  Arkansas,  and  were  becoming  sullen 
and  discontented  because  of  this  violation  of  their  rights.  The 
third  article  of  the  treaty  of  1851  contained  the  following 
language,  *  The  United  States  bind  themselves  to  protect  the 
aforesaid  Indian  nations  against  the  commission  of  all  depre- 

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682  APPENDIX 

dations  by  the  people  of  the  United  States  after  the  ratifica* 
tion  of  this  treaty.*  The  Indians,  however  ignoTant,  did  not 
believe  that  the  obligations  of  this  treaty  had  been  complied 
with. 

'^  If  the  lands  of  the  white  man  are  taken,  civilization  justi- 
fies him  in  resisting  the  invader.  Civilization  does  more  than 
this :  it  brands  him  as  a  coward  and  a  slave  if  he  submits  to 
the  wrong.  Here  civilization  made  its  contract  and  guaran- 
teed the  rights  of  the  weaker  party.  It  did  not  stand  by  the 
guarantee.  The  treaty  was  broken,  but  not  by  the  savage.  If 
the  savage  resists,  civilization,  with  the  Ten  Commandments  in 
one  hand  and  the  sword  in  the  other,  demands  his  immediate 
extermination. 

'^  We  do  not  contest  the  ever  ready  argument  that  civiliza- 
tion must  not  be  arrested  in  its  progress  by  a  handful  of  sav- 
ages. We  earnestly  desire  the  speedy  settlement  of  all  our 
territories.  None  are  more  anxious  than  we  to  see  their  agri- 
cultural and  mineral  wealth  developed  by  an  industrious, 
thrifty,  and  enlightened  population.  And  we  fully  recognize 
the  fact  that  the  Indian  must  not  stand  in  the  way  of  this 
result.  We  would  only  be  understood  as  doubting  the  purity 
and  genuineness  of  that  civilization  which  reaches  its  ends  by 
falsehood  and  violence,  and  dispenses  blessings  that  spring 
from  violated  rights. 

'^  These  Indians  saw  their  former  homes  and  hunting-grounds 
overrun  by  a  greedy  population  thirsting  for  gold.  They  saw 
their  game  driven  east  to  the  plains,  and  soon  found  them- 
selves the  objects  of  jealousy  and  hatred.  They  too  must  go. 
The  presence  of  the  injured  is  too  often  painful  to  the  wrong- 
doer, and  innocence  offensive  to  the  eyes  of  guilt.  It  now 
became  apparent  that  what  had  been  taken  by  force  must  be 
retained  by  the  ravisher,  and  nothing  was  left  for  the  Indian 
but  to  ratify  a  treaty  consecrating  the  act. 

"  On  the  18th  day  of  February,  1861,  this  was  done  at  Fort 
Wise,  in  Kansas.  These  tribes  ceded  their  magnificent  posses- 
sions, enough  to  constitute  two  great  states  of  the  Union, 
retaining  only  a  small  district  for  themselves,  '  beginning  at 
the  mouth  of  the  Sandy  Fork  of  the  Arkansas  Eiver,  and  ex- 
tending westwaxdly  along  said  river  to  the  mouth  of  the  Pur- 

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APPENDIX  633 

gatory  River;  thence  along  up  the  west  bank  of  the  Piirgatory 
River  to  the  northern  boundary  of  the  territory  of  New  Mexico ; 
thence  west  along  said  boundary  to  a  point  where  a  line  drawn 
due  south  from  a  point  on  the  Arkansas  River  five  miles  east 
of  the  mouth  of  the  Huerfano  River  would  intersect  said 
northern  boundary  of  New  Mexico;  thence  due  north  from  that 
point  on  said  boundary  to  the  Sandy  Fork,  to  the  place  of 
beginning.'  By  examining  the  map,  it  will  be  seen  that  this 
reservation  lies  on  both  sides  of  the  Arkansas  River,  and  in- 
cludes the  country  around  Fort  Lyon.  In  consideration  of 
this  concession,  the  United  States  entered  into  new  obligations. 
Not  being  able  to  protect  them  in  the  larger  reservation,  the 
nation  resolved  that  it  would  protect  them  'in  the  quiet  and 
peaceful  possession '  of  the  smaller  tract.  Second,  'to  pay  each 
tribe  thirty  thousand  dollars  per  annum  for  fifteen  years ;  and, 
third,  that  houses  should  be  built,  lands  broken  up  and  fenced, 
and  stock,  animals,  and  agricultural  implements  furnished. 
In  addition  to  this,  mills  were  to  be  built,  and  engineers, 
farmers,  and  mechanics  sent  among  them.  These  obligations, 
like  the  obligations  of  1851,  furnished  glittering  evidences  of 
humanity  to  the  reader  of  the  treaty.  Unfortunately,  the 
evidence  stops  at  that  point. 

''In  considering  this  treaty,  it  will  occur  to  the  reader  that 
the  eleventh  article  demonstrates  the  amicable  relations 
between  the  Indians  and  their  white  friends  up  to  that  time. 
It  provides  as  follows:  'In  consideration  of  the  kind  treat- 
ment of  the  Arapahoes  and  Gheyennes  by  the  citizens  of 
Denver  City  and  the  adjacent  towns,  they  respectfully  request 
that  the  proprietors  of  said  city  and  adjacent  towns  be  ad- 
mitted by  the  United  States  Government  to  enter  a  sufficient 
quantity  of  land  to  include  said  city  and  towns  at  the  minimum 
price  of  one  dollar  and  twenty-five  cents  per  acre.' 

"  Large  and  flourishing  cities  had  been  built  on  the  Indian 
lands,  and  in  open  violation  of  our  treaty.  Town  lots  were 
being  sold,  not  by  the  acre,  but  by  the  front  foot.  Rich  mines 
had  been  opened  in  the  mountains,  and  through  the  streets  of 
these  young  cities  poured  the  streams  of  golden  wealth.  This 
had  once  been  Indian  property.  If  the  white  man  in  taking 
it  was  'kind '  to  the  savage,  this  at  least  carried  with  it  some 


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534  APPENDIX 

honor  and  deserves  to  be  remembered.  By  some  it  may  be 
thought  that  a  more  substantial  return  might  well  have  been 
made.  By  others  it  may  be  imagined  that  the  property  of  the 
Indians  and  the  amicable  courtesies  of  the  whites  were  just 
equivalents.  But  'kind  treatment'  here  was  estimated  at 
more  than  the  Indians  could  give.  It  was  thought  to  deserve 
something  additional  at  the  hands  of  the  Government,  and  the 
sites  of  cities  at  one  dollar  and  a  quarter  per  acre  was  perhaps 
as  reasonable  as  could  be  expected.  If  the  absolute  donation 
of  cities  already  built  would  secure  justice,  much  less  kind- 
ness, to  the  red  man,  the  Government  could  make  the  gift  and 
save  its  millions  of  treasure. 

''  When  the  treaty  came  to  the  Senate  the  eleventh  article 
was  stricken  out;  but  it  would  be  unjust  to  suppose  that  this 
action  was  permitted  to  influence  in  the  least  future  treatment 
by  the  whites.  From  this  time  until  the  12th  of  April,  1864, 
these  Indians  were  confessedly  at  peace.  On  that  day  a  man 
by  the  name  of  Eipley,  a  ranchman,  came  into  Camp  Sanborn, 
on  the  South  Platte,  and  stated  that  the  Indians  had  taken  his 
stock;  he  did  not  know  what  tribe.  He  asked  and  obtained 
of  Captain  Sanborn,  the  commander  of  the  post,  troops  for  the 
purpose  of  pursuit.  Lieutenant  Dunn,  with  forty  men,  was 
put  under  the  guide  of  this  man,  Eipley,  with  instructions  to 
disarm  the  Indians  found  in  possession  of  Ripley's  stock. 
Who  or  what  Ripley  was,  we  know  not.  That  he  owned  stock, 
we  have  his  own  word,  —  the  word  of  no  one  else.  During  the 
day  Indians  were  found.  Ripley  claimed  some  of  the  horses. 
Lieutenant  Dunn  ordered  the  soldiers  to  stop  the  herd,  and 
ordered  the  Indians  to  come  forward  and  talk  with  him.  Sev- 
eral of  them  rode  forward,  and  when  within  six  or  eight  feet, 
Dunn  ordered  his  men  to  dismount  and  disarm  the  Indians. 
The  Indians  of  course  resisted,  and  a  fight  ensued.  What 
Indians  they  were,  he  knew  not;  from  bows  and  arrows  found, 
he  judged  them  to  be  Cheyennes.  Dunn,  getting  the  worst  of 
the  fight,  returned  to  camp,  obtained  a  guide  and  a  remount, 
and,  next  morning,  started  again.  In  May  following,  Major 
Downing,  of  the  First  Colorado  cavalry,  went  to  Denver  and 
asked  Colonel  Chivington  to  give  him  a  force  to  move  against 
the  Indians,  for  what  purpose  we  do  not  know.     Chivington 

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APPENDIX  536 

gave  him  the  men,  and  the  following  are  Downing's  words: 
'I  captured  an  Indian  and  required  him  to  go  to  the  village, 
or  I  would  kill  him.  This  was  about  the  middle  of  May. 
We  started  about  eleven  o'clock  in  the  day,  travelled  all  day 
and  all  that  night;  about  daylight  I  succeeded  in  surprising 
the  Cheyenne  village  of  Cedar  Bluffs,  in  a  small  cation  about 
sixty  miles  north  of  the  South  Platte  River.  We  commenced 
shooting.  I  ordered  the  men  to  commence  killing  them.  They 
lost,  as  I  am  informed,  some  twenty-six  killed  and  thirty 
wounded.  My  loss  was  one  killed  and  one  wounded.  I  burnt 
up  their  lodges  and  everything  I  could  get  hold  of.  I  took  no 
prisoners.  We  got  out  of  ammunition  and  could  not  pursue 
them.' 

The  Chivinqton  Massacbe 

"  In  this  camp  the  Indians  had  their  women  and  children. 
He  captured  a  hundred  ponies  which,  the  officer  says,  *were 
distributed  among  the  boys,  for  the  reason  that  they  had  been 
marching  almost  constantly  day  and  night  for  nearly  three 
weeks.'  This  was  done  because  such  conduct  'was  usual,'  he 
said,  4n  Kew  Mexico.'  About  the  same  time  Lieutenant 
Ayres,  of  the  Colorado  troops,  had  a  difficulty  in  which  an 
Indian  chief,  under  a  flag  of  truce,  was  murdered.  During 
the  summer  and  fall  occurrences  of  this  character  were  fre- 
quent. Some  time  during  the  fall.  Black  Kettle  and  other 
prominent  chiefs  of  the  Cheyenne  and  Arapahoe  nations  sent 
word  to  the  commander  at  Fort  Lyon  that  the  war  had  been 
forced  upon  them,  and  they  desired  peace.  They  were  then 
upon  their  own  reservation.  The  officer  in  command.  Major 
E.  W.  Wynkoop,  First  Colorado  cavalry,  did  not  feel  author- 
ized to  conclude  a  treaty  with  them,  but  gave  them  a  pledge  of 
military  protection  until  an  interview  could  be  procured  with 
the  Governor  of  Colorado,  who  was  superintendent  of  Indian 
affairs.  He  then  proceeded  to  Denver  with  seven  of  the  lead- 
ing chiefs  to  see  the  Governor.  Colonel  Chivington  was  pres- 
ent at  that  interview.  Major  Wynkoop,  in  his  sworn  testimony 
before  a  previous  commission,  thus  relates  the  action  of  the 
Governor,  when  he  communicated  the  presence  of  the  chiefs 
seeking  peace:  *He  (the  Governor)  intimated  that  he  was  sorry 

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636  APPENDIX 

I  had  brought  them;  that  he  considered  he  had  nothing  to  do 
with  them;  that  they  had  declared  war  against  the  United 
States,  and  he  considered  them  in  the  hands  of  the  military 
authorities;  that  he  did  not  think  it  was  policy  anyhow  to 
make  peace  with  them  until  they  were  properly  punished,  for 
the  reason  that  the  United  States  would  be  acknowledging 
themselves  whipped.'  Wynkoop  further  states  that  the  Grov- 
ernor  said  the  third  regiment  of  Colorado  troops  had  been 
raised  on  his  representations  at  Washington,  to  kill  Indians, 
—  and  Indians  they  must  kill.  Wynkoop  then  ordered  the 
Indians  to  move  their  villages  nearer  to  the  fort,  and  bring 
their  women  and  children,  — which  was  done.  In  November 
this  officer  was  removed  and  Major  Anthony,  of  the  First 
Colorado  cavalry,  ordered  to  take  command  of  the  fort.  He, 
too,  assured  the  Indians  of  safety.  They  numbered  about  five 
hundred,  —  men,  women,  and  children.  It  was  here,  under 
the  pledge  of  protection,  that  they  were  slaughtered,  by  the 
Third  Colorado  and  a  battalion  of  the  First  Colorado  cavalry, 
under  command  of  Colonel  Chivington.  He  marched  from 
Denver  to  Fort  Lyon,  and,  about  daylight  in  the  morning  of 
the  29th  of  November,  surrounded  the  Indian  camp  and  com- 
menced an  indiscriminate  slaughter.  The  particulars  of  this 
massacre  are  too  well  known  to  be  repeated  here,  with  all  its 
heart-rending  scenes.  It  is  enough  to  say,  that  it  scarcely  has 
its  parallel  in  the  records  of  Indian  barbarity.  Fleeing  women 
holding  up  their  hands  and  praying  for  mercy  were  brutally 
shot  down;  infants  were  killed  and  scalped  in  derision;  men 
were  tortured  and  mutilated  in  a  manner  that  would  put  to 
shame  the  savage  ingenuity  of  interior  Africa. 

"No  one  will  be  astonished  that  a  war  ensued  which  cost 
the  Government  thirty  million  dollars  and  carried  conflagration 
and  death  to  the  border  settlements.  During  the  spring  and 
summer  of  1865  no  less  than  eight  thousand  troops  were  with- 
drawn from  the  effective  force  engaged  in  suppressing  the 
rebellion  to  meet  this  Indian  war.  The  result  of  the  year's 
campaign  satisfied  all  reasonable  men  that  war  with  Indians 
was  useless  and  expensive.  Fifteen  or  twenty  Indians  had 
been  killed  at  an  expense  of  more  than  a  million  dollars  apiece, 
while  hundreds  of  our  soldiers  had  lost  their  lives,  many  of 

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APPENDIX  637 

our  border  settlers  been  butcheredi  and  much  property  de-- 
stroyed.  To  those  who  reflected  on  the  subject,  knowing  the 
facts,  the  war  was  something  more  than  useless  and  expen- 
sive: it  was  dishonorable  to  the  nation,  and  disgraceful  to 
those  who  had  originated  it. 

"  When  the  utter  futility  of  conqiiering  a  peace  was  made 
manifest  to  every  one,  and  the  true  cause  of  the  war  began  to 
be  developed,  the  country  demanded  that  peaceful  agencies 
should  be  resorted  to.  Generals  Harney,  Sanborn,  and  others 
were  selected  as  commissioners  to  procure  a  council  of  the  hos- 
tile tribes,  and  in  October,  1865,  they  succeeded  in  doing  so 
at  the  mouth  of  the  Little  Arkansas.  At  this  council  the 
Cheyennes  and  Arapahoes  were  induced  to  relinquish  their 
reservation  on  the  upper  Arkansas,  and  accept  a  reservation 
partly  in  southern  Kansas  and  partly  in  the  Indian  Territory, 
lying  immediately  south  of  Forts  Larned  and  Zarah.  The 
object  was  to  remove  them  from  the  vicinity  of  Colorado." 

It  will  be  noticed  that  the  Commission  do  not  particularize 
as  to  specific  acts  of  wrong  done  to  these  Indians  before  the 
war.  Before  the  Cheyennes  were  aware  of  the  commencement 
of  hostilities,  a  village  of  squaws  and  old  men  on  Cedar  Cation 
was  attacked  by  a  large  party  of  soldiers,  and  many  of  the 
people  killed.  After  this,  the  troops  going  from  Smoky  Hill 
to  Arkansas  reached  the  village  of  Lean  Bear,  the  second  chief 
of  the  Cheyennes.  Lean  Bear,  unconscious  of  any  cause  of 
hostility,  approached  them  alone,  leaving  his  warriors  behind, 
and  was  shot  down  in  cold  blood.  Soon  after  this.  Left  Hand, 
another  chief,  warned  the  officer  of  Fort  Larned  that  the  In- 
dians would  attempt  to  steal  his  stock.  The  warning  was 
unheeded,  and  the  stock  was  stolen.  The  following  day  Left 
Hand  came  again  on  a  friendly  errand,  and  was  shot.  The 
details  of  the  Sand  Creek  massacre  by  our  soldiery  are  more 
brutal  than  any  record  of  savage  barbarity.  The  conduct  of 
Black  Kettle  and  his  brothers,  as  related  to  me  by  a  member 
of  the  Peace  Commission,  is  one  of  the  manliest  incidents  of 
honor  in  the  annals  of  history.  Three  white  men  were  his 
guests  at  the  time  the  troops  approached  his  village.  He  was 
unconscious  of  danger.  The  day  before  he  had  sent  Indian 
runners  one  hundred  and  fifty  miles  to  warn  the  mail-coach  of 

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688  APPENDIX 

danger.  His  brother,  WMte  Antelope,  had  been  on  a  like 
friendly  errand.  Unconsoious  of  danger,  and  with  the  courage 
of  perfect  innocence,  as  the  troops  approached  he  took  the 
United  States  flag,  and  his  brothers  each  carried  a  white  flag. 
Both  of  his  brothers  were  shot  down  in  cold  blood.  Black 
Kettle  went  back  to  his  tipi,  and  said  to  his  white  guests,  ^^  I 
think  you  are  spies,  but  I  do  not  know  it;  it  never  shall  be 
said  Black  Kettle  did  harm  to  a  man  who  had  eaten  his  bread; 
go  to  your  people."  These  men  are  living  to-day  as  witnesses 
to  the  honor  of  a  heathen.  Black  Kettle  gathered  his  little 
band  of  forty  warriors,  and  fought  wi|;h  such  bravery  that  he 
saved  three  hundred  of  his  women  and  children  from  massa- 
cre. The  testimony  of  officers  who  were  present  reveals  the 
details  of  a  massacre  which  is  without  a  parallel.  ^^  Women 
and  children  were  scalped  by  white  men,  and  unborn  children 
taken  from  their  mother's  wombs  and  their  brains  dashed 
out."  The  scalps  of  infants  were  stretched  over  the  pommels 
of  their  saddles,  and  bodies  mutilated  with  such  indecent  bar- 
barity as  would  disgrace  devils. 

Contrast  the  generosity  of  Black  Kettle  to  his  white  guests 
with  the  massacre  of  men  who  were  encamped  under  one  of 
our  own  forts,  with  the  pledge  of  our  protection.  Had  our 
white  race  suffered  such  wrongs,  the  tale  of  horror  would  be 
told  our  children's  children,  that  they  might  requite  vengeance 
on  the  guilty. 

The  history  of  the  Kiowa  war  is  thus  told  by  the  Peace 
Commission:' — 

^'  On  the  16th  of  February  Captain  Smith,  of  the  nineteenth 
infantry,  in  command  of  Fort  Arbuckle,  reports  to  General 
Ord  at  Little  Eock,  which  is  at  once  forwarded  to  the  depart- 
ment of  the  Missouri,  that  a  negro  child  and  some  stock  had 
been  taken  off  by  the  Indians  before  he  took  command.  His 
informant  was  one  Jones,  an  interpreter.  In  this  letter  he 
uses  the  following  significant  language:  'I  have  the  honor  to 
state  further,  that  several  other  tribes  than  the  Camanches 
have  lately  been  noticed  on  the  war-path,  having  been  seen  in 
their  progress  in  unusual  numbers  and  without  their  squaws 
and  children,  —  a  fact  to  which  much  significance  is  attached 
by  those  conversant  with  Indian  usages.     It  is  thought  by 


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APPENDIX  53^ 

many  white  residents  of  the  territory  that  some  of  these  tribes 
may  be  acting  in  concert,  and  that  plundering  incursions  are 
at  least  in  contemplation.  * 

"After  enumerating  other  reports  of  wrongs  (coming  per- 
haps from  Jones),  and  drawing  inferences  therefrom,  he  closes 
by  saying  that  he  has  deferred  to  the  views  of  white  persons, 
who,  from  long  residence  among  the  Indians,  'are  competent 
to  advise  him,'  and  that  his  communication  4s  more  particu- 
larly the  embodiment  of  their  views.'  As  it  embodied  the 
views  of  others,  it  may  not  be  surprising  that  a  reinforcement 
of  ten  additional  companies  was  asked  for  his  post. 

"  Captain  Asbury,  at  Fort  Lamed,  also  reported  that  a  small 
party  of  Gheyennes  had  compelled  a  ranchman  named  Parker, 
near  that  post,  to  cook  supper  for  them,  and  then  threatened  to 
kill  him  because  he  had  no  sugar.  He  escaped,  however,  to 
tell  the  tale.  Finally,  on  the  9th  of  February,  one  F.  Jones, 
a  Kiowa  interpreter,  files,  with  Major  Douglas  at  Fort  Dodge, 
an  affidavit  that  he  had  recently  visited  the  Kiowa  camp  in 
company  with  Major  Page  and  John  E.  Tappan  on  a  trading 
expedition.  That  the  Indians  took  from  them  flour,  sugar, 
rice,  and  apples.  That  they  threatened  to  shoot  Major  Page 
because  he  was  a  soldier,  and  tried  to  kill  Tappan.  That  they 
shot  at  him  (Jones)  and  missed  him  (which  in  the  sequel  may 
be  regarded  as  a  great  misfortune).  He  stated  that  the  Indi- 
ans took  their  mules,  and  that  Satanta  requested  him  to  say  to 
Major  Douglas  that  he  demanded  the  troops  and  military  posts 
should  at  once  be  removed  from  the  country,  and  also  that 
the  railroads  and  mail-stages  must  be  immediately  stopped. 
Satanta  requested  him  to  tell  Douglas  that  his  own  stock  was 
getting  poor,  and  hoped  the  government  stock  at  the  post  would 
be  well  fed,  as  he  would  be  over  in  a  few  days  to  get  it.  But 
the  most  startling  of  all  the  statements  communicated  by  Jones 
on  this  occasion  was,  that  a  war  party  came  in  while  he  was  at 
the  camp,  bringing  with  them  two  hundred  horses  and  the 
scalps  of  seventeen  negro  soldiers  and  one  white  man.  This 
important  information  was  promptly  despatched  to  General 
Hancock,  at  Fort  Leavenworth,  and  a  short  time  thereafter  he 
commenced  to  organize  the  expedition  which  subsequently 
marched  to  Pawnee  Fork,  and  burned  the  Cheyenne  village. 


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540  APPENDES: 

"On  the  11th  of  March  following,  General  Hancock  ad- 
dressed a  letter  to  Wynkoop,  the  agent  of  the  Cheyennes  and 
Arapahoes,  that  'he  had  about  completed  arrangements  for 
moving  a  force  to  the  plains.'  He  stated  that  his  object  was 
to  show  to  the  Indians  that  he  was  'able  to  chastise  any  tribes 
who  may  molest  people  travelling  across  the  plains.'  Against 
the  Cheyennes  he  complained,  first,  that  they  had  not  deliv- 
ered the  Indian  who  killed  a  New  Mexican  at  Fort  Zarah;  and, 
second,  he  believed  he  had  'evidence  sufficient  to  fix  upon  the 
different  bands  of  that  tribe,  whose  chiefs  are  known,  several 
of  the  outrages  committed  on  the  Smoky  Hill  last  summer.' 
He  requested  the  agent  to  tell  them  he  came  'prepared  for 
peace  or  war,'  and  that  hereafter  he  would  'insist  upon  their 
keeping  off  the  main  lines  of  travel,  where  their  presence  is 
calculated  to  bring  about  collisions  with  the  whites.'  This,  it 
will  be  remembered,  was  their  hunting-ground,  secured  by 
treaty.  On  the  same  day  he  forwarded  a  similar  communica- 
tion to  J.  H.  Leavenworth,  agent  for  the  Kiowas  and  Caman- 
ches.  The  complaints  he  alleges  against  them  are  precisely 
the  same  contained  in  the  affidavit  and  statement  of  Jones,  and 
the  letter  of  Captain  Asbury. 

"The  expedition  left  Fort  Lamed  on  the  13th  of  April, 
and  proceeded  up  the  Pawnee  Fork  of  the  Arkansas,  in  the 
direction  of  a  village  of  a  thousand  or  fifteen  hundred  Chey- 
ennes and  Sioux.  When  he  came  near  their  camp  the  chiefs 
visited  him,  as  they  had  already  done  at  Lamed,  and  requested 
him  not  to  approach  the  camp  with  his  troops,  for  the  women 
and  children,  having  the  remembrance  of  Sand  Creek,  would 
certainly  abandon  the  village.  On  the  14th  he  resumed  his 
march  with  cavalry,  infantry,  and  artillery,  and,  when  about 
ten  miles  from  the  village  he  was  again  met  by  the  head  men, 
who  stated  that  they  would  treat  with  him  there  or  elsewhere; 
but  they  could  not,  as  requested  by  him,  keep  their  women 
and  children  in  camp  if  he  approached  with  soldiers.  He  in- 
formed them  that  he  would  march  up  to  within  a  mile  of  the 
village,  and  treat  with  them  that  evening.  As  he  proceeded 
the  women  fled,  leaving  the  village  with  all  their  property. 
The  chiefs  and  a  part  of  the  young  men  remained.  To  some 
of  these,  visiting  the  camp  of  General  Hancock,  horses  were 

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APPENDIX  641 

furnished  to  bring  back  the  women.  The  horses  were  returned 
with  word  that  the  women  and  children  could  not  be  collected. 
It  was  then  night.  Orders  were  then  given  to  surround  the 
village  and  capture  the  Indians  remaining.  The  order  was 
obeyed,  but  the  chiefs  and  warriors  had  departed.  The  only 
persons  found  were  an  old  Sioux  and  an  idiotic  girl  of  eight  or 
nine  years  of  age.  It  afterwards  appeared  that  the  person 
of  this  girl  had  been  violated,  and  that  she  soon  died.  The 
Indians  were  gone,  and  the  report  spread  that  she  had  been  a 
captive  among  them,  and  they  had  committed  the  outrage 
before  leaving.  The  Indians  say  that  she  was  an  idiotic  Chey- 
enne girl,  forgotten  in  the  confusion  of  flight,  and  if  violated 
it  was  not  by  them. 

^'The  next  morning  General  Custer,  under  orders,  started 
in  pursuit  of  the  Indians  with  his  cavalry,  and  performed  a 
campaign  of  great  labor  and  suffering,  passing  over  a  vast 
extent  of  country,  but  seeing  no  hostile  Indians.  When  the 
fleeing  Indians  reached  the  Smoky  Hill  they  destroyed  a  sta- 
tion and  killed  several  men.  A  courier  having  brought  this 
intelligence  to  General  Hancock,  he  at  once  ordered  the  Indian 
village,  of  about  three  hundred  lodges,  together  with  the  entire 
property  of  the  tribes,  to  be  burned. 

"The  Indian  now  became  an  outlaw,  — not  only  the  Chey- 
ennes  and  Sioux,  but  all  the  tribes  on  the  plains.  The  super- 
intendent of  an  express  company,  Gottrell,  issued  a  circular 
order  to  the  agents  and  employees  of  the  company  in  the  fol- 
lowing language:  'You  will  hold  no  communications  with 
Indians  whatever.  If  Indians  come  within  shooting  distance, 
shoot  them.  Show  them  no  mercy,  for  they  will  show  you 
none.'  This  was  in  the  Indian  country.  He  closes  by  saying, 
*  General  Hancock  will  protect  you  and  our  property.' 

"  Whether  war  existed  previous  to  that  time  seems  to  have 
been  a  matter  of  doubt,  even  with  General  Hancock  himself. 
From  that  day  forward  no  doubt  on  the  subject  was  entertained 
by  anybody.  The  Indians  were  then  fully  aroused,  and  no 
more  determined  war  has  ever  been  waged  by  them.  The  evi- 
dence taken  tends  to  show  that  we  have  lost  many  soldiers, 
besides  a  large  number  of  settlers  on  the  frontier.  The  most 
valuable  trains  belonging  to  individuals,  as  well  as  to  Govern- 


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542  APPENDIX 

menty  among  which  was  a  goTemment  train  of  ammunition, 
were  captured  by  these  wild  horsemen.  Stations  were  de- 
stroyed; hundreds  of  horses  and  mules  were  taken,  and  found 
in  their  possession  when  we  met  them  in  council;  while  we 
ar^  forced  to  believe  that  their  entire  loss  since  the  burning  of 
their  village  consists  of  six  men  killed. 

''The  Kiowas  and  Camanches,  it  will  be  seen,  deny  the 
statement  of  Jones  in  every  particular.  They  say  that  no  war 
party  came  in  at  the  time  stated,  or  at  any  other  time,  after 
the  treaty  of  1865.  They  deny  that  they  killed  any  negro 
soldiers,  and  positively  assert  that  no  Indian  was  ever  known 
to  scalp  a  negro.  In  the  latter  statement  they  are  corroborated 
by  all  the  tribes  and  by  persons  who  know  their  habits;  and 
the  records  of  the  Adjutant-GreneraPs  office  fail  to  show  the 
loss  of  the  seventeen  negro  soldiers  or  any  soldiers  at  all. 
They  deny  having  robbed  Jones,  or  insulted  Page  or  Tappan. 
Tappan's  testimony  was  taken,  in  which  he  brands  the  whole 
statement  of  Jones  as  false,  and  declares  that  both  he  and 
Page  so  informed  Major  Douglas  within  a  few  days  after 
Jones  made  his  affidavit.  We  took  the  testimony  of  Major 
Douglas,  in  which  he  admits  the  correctness  of  Tappan's  state- 
ment, but,  for  some  reason  unexplained,  he  failed  to  commu- 
nicate the  correction  to  Greneral  Hancock.  The  threats  to  take 
the  horses  and  attack  the  posts  on  the  Arkansas  were  made  in 
a  vein  of  jocular  bravado,  and  not  understood  by  any  one  pres- 
ent at  the  time  to  possess  the  least  importance.  The  case  of 
the  Box  family  has  already  been  explained;  and  this  completes 
the  case  against  the  Kiowas  and  Gamanches,  who  are  excul- 
pated by  the  united  testimony  of  all  the  tribes  from  any  share 
in  the  late  troubles. 

"  The  Cheyennes  admit  that  one  of  their  young  men  in  a 
private  quarrel,  both  parties  being  drunk,  killed  a  New  Mexi- 
can at  Fort  Zarah.  Such  occurrences  are  so  frequent  among 
the  whites  on  the  plains  that  ignorant  Indians  might  be  par- 
doned for  participating,  if  it  be  done  merely  to  evidence  their 
advance  in  civilization.  The  Indians  claim  that  the  Spaniard 
was  in  fault,  and  further  protest  that  no  demand  was  ever 
made  for  the  delivery  of  the  Indian. 

"The  Arapahoes  admit  that  a  party  of  their  young  men, 

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APPENDIX  643 

with  three  young  warriors  of  the  Cheyennes,  returning  from 
an  excursion  against  the  Utes,  attacked  the  train  of  Mr.  Wen- 
dell, of  New  Mexico,  during  the  month  of  March,  and  they 
were  gathering  up  the  stock  when  the  war  commenced. 

''  Though  this  recital  should  prove  tedious,  it  was  thought 
necessary  to  guard  the  future  against  the  errors  of  the  past. 
We  would  not  blunt  the  vigilance  of  military  men  in  the 
Indian  country,  but  we  would  warn  them  against  the  acts  of 
the  selfish  and  unprincipled,  who  need  to  be  watched  as  well  as 
the  Indian.  The  origin  and  progress  of  this  war  are  repeated 
in  nearly  all  Indian  wars.  The  history  of  one  will  suffice  for 
many. 

"Nor  would  we  be  understood  as  conveying  a  censure  of 
General  Hancock  for  organizing  this  expedition.  He  had  just 
come  to  the  department,  and  circumstances  were  ingeniously 
woven  to  deceive  him.  His  distinguished  services  in  another 
field  of  patriotic  duty  had  left  but  little  time  to  become  ac- 
quainted with  the  remote  or  immediate  causes  producing  these 
troubles.  If  he  erred,  he  can  very  well  roll  a  part  of  the 
responsibility  on  others;  not  alone  on  subordinate  com- 
manders, who  were  themselves  deceived  by  others,  but  on  those 
who  were  able  to  guard  against  the  error,  and  yet  failed  to 
do  it.  We  have  hundreds  of  treaties  with  the  Indians,  and 
military  posts  are  situated  everywhere  on  their  reservations. 
Since  1837  these  treaties  have  not  been  complied  with,  and  no 
provision  is  made,  when  a  treaty  is  proclaimed,  to  furnish  it 
to  the  commanders  of  posts,  departments,  or  divisions.  This 
is  the  fault  of  Congress.^' 

The  Navajoes  have  been  at  war  with  the  New  Mexicans  for 
a  century.  From  time  immemorial  their  women  and  children 
have  been  stolen  and  sold  as  slaves.  The  Navajoes  were  the 
more  civilized  of  the  two.  Kit  Carson  testified  that  during 
the  war  it  took  three  hundred  of  his  men  an  entire  day  to 
destroy  one  cornfield,  that  he  took  twelve  hundred  sheep  from 
one  flock,  and  that  he  found  one  orchard  of  two  thousand  peach 
trees.  After  a  war  which  cost  us  fifteen  millions,  these  Nava- 
joes were  captured  and  placed  on  a  reservation,  where  they 
could  not  live.  When  General  Sherman  told  the  head  chief, 
Bcebanoiti,  he  could  go  back  to  his  country,  the  chief  ran  and 


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544  APPENDIX 

threw  his  arms  around  his  neck,  and  said,  ''  I  have  called  you 
my  brother,  but  we  shall  think  that  a  man  who  does  such  kind- 
ness to  any  people  is  like  a  Grod.'^ 

Time  would  fail  me  to  write  this  sad  history.  To  do  it  we 
must  begin  with  the  Puritan  fathers,  who  delighted  to  speak 
of  the  Indians  as  the  Hivites  and  Jebusites,  who  were  to  be 
driven  out  by  the  saints  of  the  Lord,  —  the  days  when  Chris- 
tian men  marched  a  whole  day  with  the  head  of  King  Philip 
on  a  pole,  and  when  grave  divines  decided  that  the  sins  of  the 
father  should  be  visited  on  his  children,  and  therefore  the  son 
of  Philip  should  be  sold  as  a  slave  to  Bermuda,  — and  trace 
the  history  to  the  sad  story  of  ministers  of  Christ  imprisoned 
in  the  prisons  of  Oeorgia  for  telling  the  heathen  of  Jesus 
Christ;  so  on,  down  to  the  sickening  record  of  the  starvation 
of  Christian  Indians  on  the  Missouri.  There  is  no  portion  of 
our  land  which  sheds  light  on  this  history.  Senator  Nesmith, 
speaking  of  the  treatment  of  the  Indians  on  the  Pacific  coast, 
says :  '^  I  have  examined  invoices  of  goods  purchased  by  the 
department  in  eastern  cities  when  the  prices  were  fifty  to  one 
hundred  per  cent,  above  their  value.  Upon  examination  the 
goods  were  worthless  in  value  and  deficient  in  quantity. 
Among  them  were  steel  spades  made  of  sheet  iron;  steel  chop- 
ping knives  made  of  cast  iron;  best  brogans  with  paper  soles; 
blankets  made  of  shoddy  and  glue,  which  fell  to  pieces  when 
wet;  many  goods  not  of  the  slightest  value;  forty  dozen  elas- 
tics were  sent  to  Indians,  when  there  was  not  a  stocking  in 
the  tribe."  Senator  Hubbard  reports  testimony  to  prove  that 
the  Christian  Sioux  and  the  Winnebagoes  were  fed  on  soup 
made  of  the  entrails  of  cattle  and  meat  which  was  tainted. 
Kit  Carson  and  Colonel  Bent,  who  have  lived  thirty  years  on 
the  border,  say  that  as  a  rule  every  difl&culty  is  begun  by  the 
injustice  of  the  whites. 

The  question  is.  What  is  to  be  done?  We  cannot  longer 
conceal  this  iniquity.  Every  American  who  has  the  slightest 
sense  of  honor  ought  to  demand  that  this  foul  blot  on  the 
country  shall  be  done  away.  It  will  be  hard  to  undo  the  past 
and  regain  the  confidence  of  the  Indians ;  but  if  we  enter  on 
the  work  in  the  fear  of  God  and  give  Him  the  will,  He  will 
find  us  the  way.     The  evils  of  our  present  system  are  a  lack 

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APPENDIX  646 

of  virtue  in  its  Bervants,  and  entire  absence  of  all  proper  over- 
sight. The  present  Secretary  of  the  Interior,  with  the  best 
intentions,  and  who  has  always  manifested  the  most  earnest 
desire  to  redress  wrongs,  cannot  effect  a  cure.  He  has  five 
important  Bureaus  under  his  care:  the  Land  Department^ 
Pension  Bureau,  the  Patent  Office,  the  Department  of  Agri- 
culture, and  the  Indian  Bureau.  The  loss  of  confidence  by 
the  Indians  and  our  own  people  in  the  present  administration, 
imperatively  demands  some  decisive  change.  If  the  Indian 
Bureau  were  removed  to  the  War  Department,  unless  guarded 
most  carefully,  it  would  become,  as  it  has  been,  a  matter  of 
secondary  concern.  Very  grave  evils  might  follow  such  re- 
moval unless  the  Bureau  itself  were  reformed.  To  place  the 
Indian  Agency  at  our  military  posts  would  expose  the  Indians 
to  untold  demoralization;  and  the  danger  would  be  that,  on 
any  provocation,  a  rash  or  inexperienced  officer  might  precipi- 
tate us  into  war.  If  officers  of  the  highest  character  have  been 
betrayed  into  acts  of  cruelty  to  the  women  and  children  of  the 
families  of  hostile  Indians,  what  may  not  be  expected  from 
officers  of  less  judgment?  The  inexperience  of  officers  of  the 
army  in  all  agricultural  and  mechanical  pursuits  renders  them 
unfit  to  direct  and  guide  the  Indians  to  civilization.  If  there 
should  be  any  wrong-doing  or  frauds  committed  on  the  Indian, 
the  wrong-doer  would  feel  an  immunity  from  danger  if  he  had 
the  control  of  a  body  of  troops.  The  vast  interests  at  stake 
which  concern  the  nation's  honor,  demand  that  all  these  dan- 
gers should  be  carefully  guarded  against.  My  own  conviction 
is  that  the  one  in  charge  of  this  poor  race  should  be  a  cabinet 
officer.  Christian  men  must  demand  that  he  should  be  selected 
for  his  Christian  character,  his  philanthropy,  his  wisdom,  and 
knowledge  of  the  intricate  interests  to  be  cared  for.  The 
agents  must  be  men  of  character,  appointed  for  life,  subject  to 
as  severe  discipline  as  court-martial,  and  with  ample  salaries. 
All  employees  must  be  married  men,  of  good  moral  character. 
There  must  be  local  boards  of  commissioners,  as  provided  in 
the  bill  of  Senator  Doolittle,  in  the  different  departments  into 
which  the  Indian  country  may  be  divided,  to  examine  into  all 
the  details  of  every  agency,  arrange  plans  for  civilization, 
government,  schools,  and  mechanical  pursuits.     For  the  pres- 

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546  APPENDIX 

ent^  it  is  the  wisest  course  to  enlarge  the  present  Peace  Com* 
mission  by  adding  to  it  some  of  the  best  men  in  the  country, 
and  place  in  their  hands  sufficient  funds  to  feed  and  clothe 
every  Indian  on  the  plains.  This  Commission  is  made  up  of 
soldiers  and  citizens  of  the  highest  character.  They  deserve 
our  gratitude  for  what  has  been  done;  and  the  reason  they 
have  done  so  little  is,  that  they  have  been  hampered  at  every 
step  for  lack  of  means.  If  an  appropriation  sufficient  for 
these  purposes  were  made,  they  could  require  all  Indians  to 
remain  on  their  reservation,  and  they  might  treat  all  as  hos- 
tile who  refused  to  come.  It  will  cost,  perhaps,  five  millions 
a  year.  We  are  now  spending  thirty  millions  in  the  war. 
When  once  peace  is  restored  we  can  hope  to  give  to  this  poor 
people  the  blessings  of  the  Gospel  and  a  Christian  civilization. 
What  we  need  is,  not  so  much  war  as  justice,  — justice  to  the 
red  man  and  the  white  man.  The  present  immunity  of  Min- 
nesota from  Indian  wars  is  due  to  the  wise  counsels  of  General 
H.  H.  Sibley,  who  refused  to  allow  any  acts  of  violence  to  be 
inflicted  on  the  women  and  children  of  the  hostile  Indians; 
and  also,  with  wise  forethought,  he  organized  a  body  of 
friendly  Indians  as  scouts  to  protect  the  border.  They  not 
only  protected  us,  but  in  every  instance  punished  the  hostile 
Indians  who  made  attacks  on  our  citizens.  Had  any  other 
course  been  pursued,  our  war  would  not  have  ceased  to  this 
day. 

The  Missionary's  Work 

Our  own  Church  ought  to  give  to  them  a  Bishop,  a  man  of 
large  heart,  of  clear  head,  of  inflexible  will;  a  man  who  dare 
withstand  the  people,  and  who  cares  less  for  their  anger  than 
the  judgment  of  God.  With  all  our  halting  and  short-coming, 
our  work  done  for  His  people  has  not  been  without  its  reward. 
Under  trials  and  difficulties  which  would  destroy  any  parish  in 
the  land,  the  Oneidas  have  maintained  their  Christian  char- 
acter, and  number  among  their  people  many  who  were  once 
heathen;  but  all  are  now  sitting  at  the  feet  of  Jesus,  clothed 
and  in  their  right  mind.  The  missions  to  the  Sioux,  both  of 
our  own  Church  and  that  of  the  Presbyterians,  have  been 
greatly  blessed.     The  Missionary  in  the  darkest  days  of  the 

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APPENDIX  647 

outbreak  came  to  me,  and  said,  ^'  I  will  go  with  my  poor  people, 
if  I  go  to  the  Eocky  Mountains."  Among  a  people  where  the 
Grovemment  spent  forty-eight  thousand  dollars  and  did  not 
teach  a  child  to  read,  this  Mission  has  taught  over  three  hun- 
dred to  read  and  write  as  well  as  the  average  of  our  agricultu- 
rists. Where  once  was  only  to  be  heard  the  wild  cry  of  the 
scalp  dance  and  the  sound  of  the  medicine  dance,  now  may  be 
heard  sweet  songs  of  praise  to  Jesus  and  the  daily  incense  of 
prayer  going  heavenward.  Many  a  heathen  tipi  has  been 
changed  to  a  Christian  home,  and  to-day  over  three  hundred  of 
that  people,  whom  I  met  as  pagans,  are  communicants  at  the 
Lord's  Table.  So  great  a  door  has  been  opened  that  we  can 
carry  the  Gospel  to  thousands  beyond.  If  the  result  among 
the  Ghippewas  is  less  hopeful,  it  is  due  to  the  fact  that,  owing 
to  persecution  and  danger,  the  mission  was  abandoned  by  its 
founder.  Our  poor  Indian  clergyman  has  had  to  deal  with  a 
people  too  scattered  for  any  systematic  work,  and  where 
wrongs  suffered  at  our  hands  have  kept  the  Indians  inflamed 
with  anger.  Yet  even  here  are  many  whom  I  hope  to  meet  as 
redeemed  in  the  paradise  of  God.  Our  duty  as  a  Church  is 
plain.  These  heathen  are  at  our  door.  Christ  died  for  them. 
In  their  sorrow  and  need  they  look  to  us.  We  must  weigh 
our  duty  as  under  the  eye  of  God.  We  must  measure  it  by 
the  Cross.  Once  settled,  let  neither  man  nor  devil  hinder  us. 
God  will  work  with  and  bless  us,  and  many  who  are  perishing 
will  be  owned  as  Christ's  in  the  day  of  His  appearing. 

I  should  have  preferred  that  other  and  abler  hands  had 
plead  for  this  poor  race.  For  myself  it  is  a  grief  even  to  be 
placed  in  antagonism  to  others.  I  love  peace  —  not  strife. 
But  what  could  I  do?  In  God's  Providence  He  led  me  to 
these  poor  wounded,  wretched,  outcast  souls.  I  heard  their 
piteous  plea  for  help.  I  saw  the  dark  record  of  crime  which 
we  were  heaping  up  before  God.  I  dared  not  be  silent.  I 
have  spoken  as  I  believe  a  man  who  believes  in  God  ought  to 
speak  for  God's  suffering  creatures;  and  conscious  of  the  truth 
of  every  plea  that  I  have  made,  I  can  bide  my  time  and  wait 
for  God  to  vindicate  my  course.  It  may  not  come  in  my  day, 
but  the  day  will  come  when  our  children's  children  will  tell, 
with  hushed  whispers,  the  story  of  our  shame,  and  marvel  that 

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548  APPENDIX 

their  fathers  dared  so  trifle  with  truth  and  righteousness,  and, 
with  such  f oolhardinessy  trifle  with  Ood. 

H.  B.  Whipple, 
Bishop  of  Minnesota. 

A   TRUE   POLICY   TOWARD    THE   INDIAN   TRIBES 
A  Papbr  sbad  at  thb  Chubch  Congress  — 1877 

In  1841  President  John  Quincy  Adams  wrote  in  his  diary :  — 

"  The  policy,  from  Washington  to  myself,  of  all  the  presi- 
dents of  the  United  States,  had  been  justice  and  kindness  to 
the  Indian  tribes,  to  civilize  and  preserve  them.  With  the 
Greeks  and  Cherokees  it  had  been  successful.  Its  success  was 
their  misfortune.  The  States  within  whose  borders  their  set- 
tlements were,  took  the  alarm  and  broke  down  all  the  treaties 
which  had  pledged  the  good  faith  of  the  nation.  Greorgia 
extended  its  jurisdiction  over  them,  took  possession  of  their 
lands,  houses,  cattle,  furniture,  and  negroes,  and  drove  them 
from  their  dwellings.  Andrew  Jackson,  by  the  simultaneous 
operation  of  fraudulent  treaties  and  brutal  force,  consummated 
the  work.  The  Florida  war  is  one  of  the  fruits  of  this  policy, 
the  conduct  of  which  exhibits  an  uninterrupted  scene  of  the 
most  profligate  corruption.  All  resistance  to  the  abomination 
is  vain.  It  is  one  of  the  most  heinous  sins  of  the  nation,  for 
which  God  will  surely  bring  them  into  judgment.  I  turn  my 
eyes  away  from  the  sickening  mass  of  putrefaction,  and  ask  to 
be  excused  from  serving  upon  the  committee." 

This  was  the  outcry  of  a  noble  heart  which,  in  utter  help- 
lessness, turned  away  from  God's  suffering  children  whom  he 
could  not  relieve.  Since  then  the  prairies  of  Minnesota,  the 
plains  of  Colorado,  the  dales  of  New  Mexico  and  Arizona,  the 
lands  of  Dakota  and  the  Pacific  Slope,  have  all  been  desolated 
by  wars,  —  the  fruit  of  our  broken  faith.  Our  last  Indian  war 
with  the  Nez  Percys  is  the  crowning  act  of  our  injustice.  The 
Nez  Percys  have  been  the  friends  of  the  white  man  for  three- 
quarters  of  a  century,  and  have  an  untarnished  record  of 
fidelity  and  friendship. 

Lewis  and  Clark,  who  visited  them  in  1804,  say  that  they 


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APPENDIX  549 

are  the  most  friendly  and  the  noblest  of  red  men.  Grovemor 
Stevens,  who  made  the  first  reconnoissance  of  the  Northern 
Pacific  Railway,  paid  them  a  like  tribute  of  praise.  They 
served  as  scouts  during  our  Oregon  wars.  They  furnished  our 
cavalry  with  five  thousand  dollars'  worth  of  ponies,  for  which 
they  were  not  paid.  During  the  war  with  the  Snake  and 
Shoshone  Indians  our  troops,  under  Colonel  Steptoe,  were 
without  ammunition  and  hard  pressed  by  their  savage  foes. 
The  army  was  saved  from  destruction  by  the  Nez  Percys,  who 
came  voluntarily  to  their  relief.  For  a  quarter  of  a  century 
the  reports  of  the  Commissioners  of  Indian  Affairs  describe 
them  as  a  long-suffering  people.  Seven  thousand  white  men 
flocked  to  their  country  to  dig  for  gold.  Villages  and  cities 
were  built  on  their  unceded  lands.  White  men  located  scrip 
upon  their  reservation.  The  Indian  superintendent  claimed  a 
large  tract  of  their  country  by  purchase  from  a  solitary  Indian. 
Their  people  were  murdered  in  cold  blood;  their  women  suf- 
fered brutal  violence.  Neither  violated  treaties  nor  trespass, 
not  even  violence,  robbery,  and  murder  could  lead  these  people 
to  revenge. 

In  1863  a  treaty  was  made  with  a  portion  of  the  Nez  Perc^. 
This  treaty  was  not  recognized  by  one-half  of  the  tribe.  The 
non-treaty  Indians  had  their  home  in  the  beautiful  Wallowa 
Valley.  They  said  they  had  not  sold  it;  they  refused  to  leave 
the  graves  of  their  fathers.  The  Government  recognized  their 
claim,  and  so  late  as  1871  set  apart  the  Wallowa  Valley  as  a 
reservation  for  these  Indians.  Last  autumn  we  sent  a  com- 
mission to  notify  these  Indians  that  the  treaty  of  1863  would 
be  enforced,  and  that  they  must  leave  their  home.  The  Indi- 
ans refused.     Chief  Joseph  said  to  the  Commissioners :  — 

"I  have  suffered  wrong  rather  than  to  do  wrong.  One  of 
my  people  was  murdered  this  last  summer;  I  did  not  avenge 
his  death,  but  my  brother's  blood  sanctifies  the  ground,  and  if 
it  is  necessary  to  protect  us,  it  will  call  the  dead  out  of  their 
graves  to  protest  against  the  wrong." 

We  say  that  the  Nez  Percys  were  sullen  and  defiant.  His- 
tory will  say  that  they  were  brave  souls  who  counted  it  sweet 
to  die  for  their  country.  For  a  time  the  press  tppmed  with 
denunciations  of  our  Indian  foes;  but  we  are  beginning  to 

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560  APPENDIX 

learn  that  the  Nez  Percys  waged  no  war  upon  women  and 
children.     They  did  not  mutilate  the  dead. 

In  this  last  battle  Chief  Joseph  saw  upon  the  field  a  young 
soldier  who  was  mortally  wounded.  He  went  to  him  and^ 
kneeling  down,  said,  "Poor  boy!  It  is  too  bad  for  you  to  die 
in  such  a  war.''  He  then  went  to  his  tipi  and  brought  his  own 
blanket  to  cover  the  dying  soldier. 

There  are  no  words  of  righteous  indignation  that  are  strong 
enough  to  denounce  the  folly  and  the  wickedness  of  such  a  war. 

I  need  not  repeat  the  story  of  other  wars.  .  .  . 

The  Navajoes,  who  had  flocks  and  herds,  orchards  and 
well-tilled  fields,  fought  with  us  to  avenge  the  theft  of  their 
daughters,  who  were  doomed  to  a  fate  worse  than  death.  The 
Modocs,  whose  name  is  a  synonym  for  cruelty  and  treachery, 
had  bitter  memories  of  their  own  fathers  murdered  under  the 
white  man's  flag.  No  chief  could  tell  a  darker  story  of  vio- 
lated faith  than  the  fierce  Cochisi  of  the  Apaches.  The  rec- 
ords of  savage  cruelty  do  not  show  any  story  blacker  than 
the  Sand  Hill  massacre  of  Mo-ka-ta-va's  band.  Our  late  Sioux 
war  was  the  direct  result  of  the  violation  of  a  treaty  made  by 
the  highest  officers  of  the  Army.  .  .  . 

The  Bishop  of  Eupert's  Land  said:  — 

"  I  fear  that  your  people  have  not  learned  that  it  is  not  the 
amount  which  they  give  to  the  Indians,  so  much  as  that  they 
strictly  fulfil  the  pledges  which  they  make  to  the  Indians." 
.    Lord  Dufferin  told  the  whole  story  when  he  called  the  In- 
dians "our  fellow-subjects." 

Our  Government  has  recently  sent  a  commission  to  induce 
Sitting  Bull  to  return  to  our  paternal  care.  He  may  have 
heard  the  story  of  two  Minnesota  chiefs,  Shak-o-pee  and 
Medicine  Bottle,  who  also  went  to  Canada  after  the  Minnesota 
massacre.  A  party  of  whites  visited  them;  they  were  made 
drunk,  seized,  brought  across  the  line,  tried  by  court-martial, 
and  hanged. 

There  is  no  page  of  our  dealing  with  the  Indians  upon 
which  we  can  look  with  pleasure.  You  may  begin  fax  back 
.  .  .  when  King  Philip's  son  was  sold  as  a  slave  to  Bermuda, 
and  follow  on  to  the  martyrdom  of  the  Delawares,  who  were 
burned  to  death  on  the  Lord's  Day  in  the  Moravian  churchy 


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APPENDIX  561 

and  on  to  the  time  when  the  brave  Wooster  was  convicted  and 
sentenced  to  the  penitentiary  for  preaching  Jesus  Christ  to 
the  Cherokees.  .  .  . 

We  dare  not  interpret  God's  providences,  but  we  may  be 
sure  that  when  a  people  copy  the  oppressions  of  Egypt  they 
will  suffer  from  the  locusts  of  Egypt.  ... 

The  fatal  defect  in  our  Indian  policy  is  that  it  recognizes 
the  heathen  tribes  within  our  territory  as  independent  nations 
who  owe  us  no  allegiancci  who  are  not  subject  to,  or  protected 
by  our  laws,  and  who  have  no  personal  title  in  the  soil.  This 
strange  anomaly  grew  out  of  the  position  of  the  first  settlers 
in  America.  The  Pilgrim  Fathers  of  Massachusetts  and  the 
cavaliers  of  Virginia  could  not  treat  as  wards  people  who  out- 
numbered them  a  thousand  to  one. 

The  only  possible  plea  against  the  Indians'  claim  of  title  is 
to  the  robber's  plea  that  '^ might  makes  right." 

In  1871  the  heart  of  the  people  was  touched;  they  demanded 
a  wiser  Indian  policy.  Congress  then  made  a  solemn  declara- 
tion that  hereafter  no  Indian  tribe  or  nation  within  the  terri- 
tory of  the  United  States  should  be  acknowledged  as  an 
independent  tribe  or  power  with  whom  the  United  States  may 
contract  a  treaty.  This  was  valueless,  for  Congress  itself 
violated  its  own  resolution. 

Much  has  been  said  of  the  ^^ Peace  Policy."  It  has  been 
unduly  praised  by  its  friends  and  unjustly  condemned  by  its 
enemies.  We  have  no  Peace  Policy.  In  every  essential  fea- 
ture our  Indian  system  has  been  unchanged  for  fifty  years;  it 
is  based  upon  the  intercourse  law  of  1832.  President  Grant 
—  all  honor  to  him  for  it  —  declared  that  "  the  office  of  an 
Indian  agent  shall  no  longer  be  a  reward  for  party  services." 
He  gave  the  nomination  of  Indian  agents  to  the  different 
religious  bodies  who  are  willing  to  engage  in  Indian  mission- 
ary work.  Wherever  churches  entered  heartily  into  this  work, 
it  was  a  success.  Where  they  used  their  position  to  provide 
places  for  friends,  it  was  a  pitiable  failure.  Congress  appointed 
a  board  of  commissioners  to  examine  the  goods  and  supplies 
for  the  Indians,  and  inspectors  to  visit  the  Indian  agencies. 
Despite  all  the  evils  and  conflicts  of  an  unreformed  Indian 
policy,  more  has  been  done  for  the  civilization  of  the  red  man 


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652  APPEOT)IX 

than  in  any  period  of  our  history.  The  Board  of  Indian  Conoi- 
missioners  in  their  last  report  say  that  within  the  last  ten 
years  47,241  houses  hare  been  built  for  the  Indians,  and  233 
schools  have  been  opened.  In  1876  there  were  437  teachers 
and  11,328  Indian  scholars.  There  are  to-day  171  Indian 
churches  and  27,215  church  members. 

The  first  requisite  in  reform  is  to  keep  our  faith,  to  believe 
that  lying  is  lying  whether  with  white  or  red  man.  They  who 
have  the  Indians  in  charge  must  be  men  who  believe  in  God 
and  who  are  afraid  and  ashamed  to  steal.  The  Indian  Bureau 
must  be  placed  in  an  independent  position.  The  Commis- 
sioner of  Indian  Affairs  can  do  little  more  than  hear  complaints 
without  the  possibility  of  redressing  wrongs.  It  will  not 
secure  reform  to  transfer  the  Indian  Bureau  to  the  War  Depart- 
ment; it  changes  nothing,  but  simply  puts  a  bad  system  into 
other  hands. 

The  War  Department  had  the  sole  charge  of  the  Indians  for 
more  than  fifty  years.  The  Hon.  James  Barbour,  the  Secre- 
tary of  War  under  John  Quincy  Adams,  deplored  the  manage- 
ment of  Indian  affairs  as  unworthy  of  the  nation.  A  committee 
of  Congress  reported  that  ^'  our  Indian  administration  under 
the  War  Department  exhibited  a  total  want  of  method  and 
punctuality;  that  accounts  of  millions  of  expenditure  have 
been  so  loosely  kept  as  scarcely  to  furnish  a  trace  or  explana- 
tion of  large  sums;  and  that  no  entries  have  been  made  for  a 
period  of  years,  and  that,  where  entries  have  been  made,  even 
the  very  clerks  who  kept  the  books  could  not  state  an  account 
from  them."  We  pay  all  honor  to  men  who  have  grown  gray 
in  the  service  of  the  country,  but  we  are  not  prepared  to  admit 
that  our  only  hope  of  civil  service  reform  lies  in  the  Army. 

Officers  of  high  rank  will  not  become  Indian  agents;  and  we 
fear  the  removal  of  the  Indian  Bureau  to  the  War  Department 
will  be  made  the  pretext  to  force  a  large  number  of  political 
appointments  upon  the  Army,  and  so  degrade  a  service  which 
has  always  been  honorable. 

The  testimony  of  Generals  Sherman,  Augur,  and  Terry  is 
conclusive.  After  spending  months  in  the  examination  of  the 
causes  of  Indian  wars  they  say,  — 

^'  If  we  intend  to  have  war  with  the  Indians^  the  Bureau 

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APPENDIX  558 

should  go  to  the  Secretary  of  War.  If  we  intend  to  have 
peace,  it  should  go  to  the  Civil  Department.  In  our  opinion, 
such  wars  are  wholly  unnecessary.  Hoping  the  country  and 
the  Government  will  agree  witii  us,  we  cannot  advise  the 
change." 

I  can  only  outline  a  few  needed  reforms,  — 

First,  the  Indian  Department  must  be  in  an  independent 
position  with  a  responsible  head. 

Second,  the  Indians  must  be  located  in  a  country  where 
civilization  is  possible.  Hitherto  neither  our  sense  of  justice 
nor  our  fear  of  Ood  has  preserved  for  the  Indians  any  country 
which  white  men  covet.  The  Indian  Territory  was  solemnly 
set  apart  to  atone  for  one  of  the  darkest  crimes  in  our  history. 
Its  possession  is  guaranteed  by  everything  which  is  sacred  in 
a  nation's  honor.  We  fear  that  plans  are  already  made  to 
repeat  in  darker  shades  the  story  of  Ahab  and  ISTaboth's  vine- 
yard. 

Third,  the  individual  Indian  must  have  a  title  to  his  land, 
and  that  title  be  made  'inalienable.  The  certificates  of  occu- 
pancy which  are  now  given  are  not  worth,  as  titles,  the  paper 
upon  which  they  are  printed.  The  best  incentive  to  labor  is 
the  guarantee  of  the  rewards  of  labor. 

Fourth,  the  influence  of  the  Government  must  be  on  the  side 
of  civilization.  A  Christian  nation  must  cease  to  send  paint 
and  scalping-knives  and  implements  of  death  to  Indians.  All 
government  bounty  should  be  a  premium  for  industry.  No 
rations  should  be  issued  —  those  for  the  sick  and  aged  excepted 
—  unless  in  payment  for  work. 

Fifth,  there  must  be  government  to  protect  persons,  prop- 
erty, and  life.  The  laws  must  be  few  and  simple.  The  agent 
must  be  a  man  fitted  for  his  trust.  Such  a  man  may  be  made 
United  States  Commissioner,  with  authority  to  try  civil  cases 
and  petty  crimes.  Felony  and  murder  may  be  tried  by  the 
nearest  United  States  judge. 

Sixth,  all  traders,  employees,  and  agents  must  be  lawfully 
married,  and  the  law  must  provide  that  an  Indian  woman  liv- 
ing with  a  white  man  as  his  wife  is  legally  married,  and  that 
the  children  of  such  marriage  are  legitimate. 

The  means  to  be  used  to  advance  civilization  are  govem- 

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554  APPENDIX 

ment,  personal  rights  of  property,  and  education;  these  and 
the  Gk)spel  of  Christ  will  give  homes  and  freedom  to  these 
heathen  people.  .  .  . 

Fifteen  years  have  passed  away, — years  marked  by  the 
murders  of  the  wives  and  babes  of  white  and  red  men,  by  the 
desolation  of  hundreds  of  American  and  Indian  homes,  by 
the  death  of  brave  Mokatava  and  his  band,  by  the  massacre  of 
the  gallant  Custer  and  his  heroic  soldiers.  Is  it  not  time  to 
say  with  the  aged  Sioux  chief:  *'The  land  is  dark  with  blood. 
The  Great  Spirit  is  angry  with  his  children.  There  will  be  no 
peace  until  we  rub  out  these  lies." 

We  are  not  dealing  simply  with  a  perishing  race;  we  are 
dealing  with  Almighty  God.  We  cannot  afford  to  trifle  with 
justice.  .  .  .  Unless  we  solve  the  Indian  problem  with  a 
wise  and  beneficent  policy  it  will  sobn  be  to  the  Indian  a  choice 
of  deaths,  and  we  shall  hear  such  a  wail  of  agony  as  has  never 
been  heard  in  the  land.  We  have  it  in  our  power  to  atone  for 
the  past  by  kindness  and  justice  to  the  scattered  remnant  of 
the  Indian  nations  in  our  charge.  If  we  will  not  heed  the 
voice  of  humanity,  of  conscience,  and  of  God,  we  shall  reap  a 
harvest  of  sorrow.  .  .  . 

At  about  the  time  of  this  address,  September,  1877,  I  pub- 
lished an  article  containing  the  following  official  facts  con- 
cerning the  Montana  war,  —  ... 

The  present  Indian  war  in  Montana  furnishes  another  proof 
of  the  way  in  which  long-continued  wrongs  can  change  our 
loyal,  faithful  friends  to  the  most  relentless  foes. 

Governor  Stevens  of  Oregon  says,  in  his  report  of  1856, 
during  Indian  hostilities,  — 

"  The  Nez  Percys  are,  as  they  were  last  year,  satisfied  and 
determined  to  maintain  their  friendship  for  the  whites." 

In  1858  Superintendent  Nesmith  says,  — 

^^  In  relation  to  the  Indians  located  on  these  reservations, 
the  Government  must  speedily  choose  between  feeding  and 
fighting  them.  If  it  is  determined  to  abandon  the  reservation 
system,  and  thereby  force  the  Indians  to  war  by  withholding 
their  promised  supplies  of  food,  it  is  better  that  it  should  be 
done  at  once." 

The  same  year  Captain  John  MuUan  writes^  — 

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APPENDIX  655 

''I  point  jovLf  commencing  with  Lewis  and  Clark,  in  1804, 
to  the  present  day,  to  the  accounts  of  all  travellers  across  the 
continent;  and  with  one  accord  they  point  to  the  Nez  Percys 
and  Flathead  Indians  as  two  bright  and  shining  points  in  a 
long  weary  pilgrimage." 

In  1859  their  agent  recounts  their  services,  under  Colonel 
Wright,  against  hostile  Indians,  and  speaks  of  their  saving 
the  lives  of  Governor  Stevens  and  party  in  1855.  He  speaks 
of  them  as  a  most  powerful  tribe  on  the  Pacific  coast,  and  calls 
attention  to  the  importance  of  good  faith  with  them. 

In  1861  Superintendent  Miller  speaks  of  the  invasion  of 
from  five  to  seven  thousand  whites  into  their  country  to  search 
for  gold;  but,  nevertheless,  thinks  that  with  just  treatment 
peace  can  be  preserved. 

In  1863  the  treaty  spoken  of  in  my  preceding  address  was 
made.  In  1865  their  agent,  J.  O'Neil,  gave  these  causes  of 
complaint,  — 

"First,  no  annuities  had  been  paid  since  1862-63. 

"Second,  the  failure  to  pay  them  $4655  in  gold,  as  pro- 
vided by  treaty  of  1863,  for  horses  which  they  had  furnished 
United  States  volunteers  during  the  Oregon  war. 

"Third,  failure  to  pay  individual  Indians  who  had  served 
as  scouts  and  soldiers. 

"Fourth,  failureto  pay  for  work  done  for  them  on  a  church 
built  by  the  order  of  Superintendent  Caleb  Lyon,  $1185.50. 

"  Fifth,  failure  to  pay  employees,  chiefs,  and  Indians  when 
due,  and  requiring  them  to  sacrifice  from  twenty-five  to  fifty 
per  cent,  of  their  pay." 

In  1866  the  Commissioner  of  Indian  Affairs  says;  "The 
Nez  Percys  may  be  called  a  long-suffering  people.  Their 
reservation  has  been  crowded  upon  by  miners." 

During  all  these  years  officials  and  citizens  speak  of  the 
high  character  of  these  Indians,  of  their  friendship,  and  of 
the  shameless  violation  of  the  stipulations  of  our  treaties.  In 
1867  Senator  Nesmith  pays  the  Nez  Percys  a  high  meed  of 
praise,  and  recounts  the  provisions  of  the  treaty  with  them. 
He  says,  — 

"None  of  these  excellent  provisions  have  been  performed. 
•  .  •    They  are  brave^  warlike^  and  of  good  habits.  ...    I 

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6M  APPENDIX 

am  surprised  that  they  have  exercised  so  much  forbearance 
under  the  wrongs  and  injustice  which  they  have  suffered." 

He  devotes  page  after  page  to  the  sickening  details  of  our 
dishonesty.  Among  these  acts  is  the  negotiation  of  the  super- 
intendent with  one  Indian  for  the  purchase  of  a  part  of  the 
reserve. 

In  the  report  of  Agent  O'Neil  for  1867  he  expresses  fears 
lest  the  friendly  Indians  of  this  tribe  shall  be  forced  into  hos- 
tilities. He  recapitulates  promises  and  treaty  stipulations, 
and  says,  "  These  Indians  will  not  be  put  ofiE  with  promises  any 
longer." 

In  1869  the  superintendent  says,  — 

"I  regard  this  tribe  as  one  of  the  very  best  in  the  country 
for  demonstrating  that  the  Indians  can  be  made  self-support- 
ing by  cultivating  the  soil." 

The  agent  complains  of  the  sale  of  whiskey  to  the  Indians, 
and  also  that  the  reservation  has  not  been  surveyed  so  as  to 
show  exactly  were  the  whites  are  trespassers. 

In  1870  the  reports  speak  of  dissatisfaction  among  the  non- 
treaty  Indians.  They  pay  a  high  tribute  to  the  progress  of 
those  on  the  reservations  in  civilization.  In  1871  the  same 
complaints  are  made  of  the  sale  of  whiskey,  and  the  agent 
says,  — 

"  There  are  many  white  people  living  along  the  line  of  the 
reservation  who  are  continually  annoying  the  Indians  and 
making  trouble,  .  .  .  still  there  are  no  serious  outbreaks." 

In  1872  we  have  the  same  story  repeated  of  the  irritation 
growing  out  of  the  delay  in  settling  the  rights  of  the  non-treaty 
Indians.  In  1873  the  same  story  is  repeated  of  the  impor- 
tance of  requiring  the  non-treaty  Indians  to  come  on  to  the 
reservation.  In  1874  the  same  story  is  again  repeated,  with 
an  earnest  plea  that  the  Indians  who  do  not  come  on  to  the 
reservation  shall  be  protected  by  law. 

It  appears  that  this  year  a  very  considerable  annoyance 
was  caused  by  a  citizen  claiming  the  title  to  the  agency 
buildings,  the  mill,  etc.,  under  a  grant  of  land  made  to  the 
missionaries. 

The  report  of  1876  marks  a  continued  progress  among  the 
treaty  Indians,  notwithstanding  some  irritation  growing  out  of 


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APPENDIX  667 

the  abore  claim^  and  fresh  trouble  among  the  non-treaty  Indi- 
ans by  the  opening  of  the  Wallowa  Valley  to  white  settlers. 
There  is  the  same  urgent  plea  to  have  the  non-treaty  Indians 
placed  on  the  reserve,  and  the  fears  lest  the  long-continued 
irritation  shall  lead  to  an  outbreak. 

In  1876  the  treaty  Indians  were  reported  to  be  unusually 
quiet  and  making  progress.  The  non-treaty  Indians  make 
fresh  claims  to  the  Wallowa  Valley. 

An  Indian  was  killed  by  a  white  man  in  July  last  in  this 
valley.  After  long  years  of  delay,  and  of  hatreds  which  grew 
out  of  such  delay,  the  Government  sent  out  a  Commission, 
composed  of  D.  H.  Jerome,  Major  C.  H.  Wood,  William 
Stickney,  A.  C.  Barstow,  and  General  Howard,  to  examine 
the  claims  of  the  non-treaty  Indians,  and  to  provide  for  their 
removal  to  the  reservation.  Like  most  of  our  eiforts  it  came 
too  late.  The  non-treaty  Indians,  who  had  so  long  brooded 
over  their  wrongs,  had  come  wholly  under  the  influence  of 
their  medicine-men,  sometimes  called  dreamers,  or  prophets. 
They  believed  that  they  could  resist  and  conquer.  The  usual 
results  have  followed,  — the  massacre  of  helpless  men,  women, 
and  children,  the  death  of  some  of  the  bravest  of  our  soldiers, 
and  the  expenditure  of,  it  may  be,  millions  of  dollars  in  war ; 
while  our  own  laboring  population  vainly  seek  for  bread. 

It  is  easy  to  denounce  the  Peace  Policy,  to  hurl  anathemas 
at  officials  at  Washington  who  are  powerless  unless  Congress 
gives  to  them  the  means  to  do  justice.  Is  it  not  nearly  time 
for  a  whole  people  to  demand  for  the  Indian  tribes  government 
and  law,  and  for  the  pioneers  protection  ?  One  wearies  of  the 
sickening  story  of  the  Minnesota  massacre,  the  Modoc,  the 
Sioux,  the  Chippewa,  the  Apache,  the  Idaho  wars,  —  and  all 
in  less  than  fifteen  years. 

May  God  incline  the  whole  nation  to  deal  righteously. 
We  have  tried  wrong-doing  and  have  reaped  the  harvest  of 
sorrow. 

H.  B.  Whipple, 
Bishop  of  Minnesota, 


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558  APPENDIX 

Washington,  D.C,  July  31. 

To  His  Excellbncy^  the  Pbbsidbnt  of  the  United 
States. 

You  are  aware  of  my  deep  interest  in  the  welfare  of  the 
Indians,  and  I  am  sure  you  will  pardon  this  letter. 

We  hare  entered  upon  another  Indian  war,  which  I  fear 
will  be  one  of  the  most  memorable  in  our  history. 

I  will  yield  to  no  man  in  my  sympathy  for  the  brave  men 
of  the  border  who  are  always  the  iirst  yictims  of  savage  hate. 
Every  generous  feeling  of  my  heart  goes  out  for  the  brave 
soldiers  who,  without  one  thought  of  seK,  go  to  die;  and  yet  I 
can  but  feel  that,  for  every  life  lost  in  such  a  war  the  nation 
is  guilty,  which  for  one  hundred  years  has  persisted  in  a  policy 
which  always  ends  in  massacre  and  war. 

Every  friend  of  the  Indian  owes  you  a  deep  debt  of  grati- 
tude for  honestly  trying  to  give  us  a  better  policy.  The  so- 
called  Peace  Policy  was  commenced  when  we  were  at  war. 
The  Indian  tribes  were  either  hostile  or  sullen  and  turbulent 
The  new  policy  was  a  marvellous  success.  I  honestly  believe 
that  it  has  done  more  for  the  civilization  of  the  Indian  than 
all  which  the  Government  has  done  before.  Its  only  weakness 
was  that  the  system  was  not  reformed;  the  new  work  was 
fettered  by  all  the  faults  and  traditions  of  the  old  policy.  The 
nation  left  three  hundred  thousand  men  living  within  our 
borders  without  a  vestige  of  government,  without  personal 
rights  of  property,  without  the  slightest  protection  of  person, 
property,  or  life.  We  persisted  in  telling  these  heathen  tribes 
that  they  were  independent  nations.  We  sent  out  the  bravest 
and  best  of  our  oflBicers,  some  who  had  grown  gray  in  the  ser- 
vice of  the  country,  —  men  whose  slightest  word  was  as  good 
as  their  bond.  We  sent  them  because  the  Indians  would  not 
doubt  a  Soldier^s  Honor. 

They  made  a  treaty  and  they  pledged  the  nation's  faith 
that  no  white  man  should  enter  that  territory.  I  do  not  dis- 
cuss its  wisdom.  The  Executive  and  the  Senate  ratified  it. 
By  the  Constitution  of  the  United  States  these  treaties  are  the 
supreme  law  of  the  land,  and  are  binding  upon  the  individuals 
and  states  who  compose  the  nation.    The  Constitution  vests 


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APPENDIX  659 

the  power  of  making  treaties  in  the  Senate  and  the  Executive. 
This  treaty  was  so  made,  and  it  was,  in  all  of  its  provisions, 
the  supreme  law  of  the  land. 

It  was  a  question  for  the  Senate  and  the  Executive  to  de- 
cide whether  they  should  or  should  not  make  such  a  treaty; 
but  once  made  it  was  a  solemn  compact,  to  the  fulfilment  of 
which  the  nation,  by  its  own  organic  law,  was  pledged. 

A  violation  of  its  plain  provisions  was  an  act  of  deliberate 
perjury.  In  the  words  of  General  Sherman  (see  report)  "  civil- 
ization made  its  own  compact  with  the  weaker  party;  it  was 
violated,  but  not  by  the  savage."  It  was  done  by  a  civilized 
nation.  The  treaty  was  approved  by  the  whole  nation;  the 
people  and  the  press  approved  it  because  it  ended  a  shameful 
Indian  war,  which  had  cost  us  three  million  dollars  and  the 
lives  of  ten  white  men  for  every  Indian  slain.  The  whole 
world  knew  that  we  violated  that  treaty ;  and  the  reason  of  the 
failure  of  the  negotiations  last  year  was  that  our  own  com- 
missioners did  not  have  authority  from  Congress  to  offer  the 
Indians  more  than  one-third  of  the  sum  they  were  already 
receiving  under  the  old  treaty. 

The  Peace  Policy  has  never  been  understood  by  the  people. 
They  suppose  it  was  some  vague  plan  to  give  immunity  to 
savages  who  commit  crimes;  when  the  first  thing  which  the 
friends  of  the  Indians  ask  is  law  to  punish  crime.  You  did 
all  that  you  had  the  power  to  do,  and  that  was  to  provide  for 
honest  men  to  fill  the  agencies.  You  said  to  all  the  religious 
bodies  of  the  country  who  had  executive  committees  to  manage 
their  missionary  and  charitable  works,  "  If  you  will  nominate 
to  me  a  man  for  this  agency,  and  your  church  will  be  respon- 
sible for  his  fidelity,  I  will  appoint  him."  You  provided  for 
the  honest  purchase  of  Indian  supplies.  There  have  been 
mistakes.  In  a  few  instances  dishonest  and  incapable  men 
have  been  appointed;  but  not  one  where  there  -y^as  a  score 
under  the  old  system. 

You  look  in  vain  for  the  shameless  robberies  which  were 
common  when  an  Indian  agent  was  appointed  as  a  reward  for 
political  service. 

I  have  feared  to  have  the  Indian  Bureau  changed  to  the  War 
Department  because  it  would  be  a  condemnation  of  the  peace 

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660  APPENDIX 

policy.  It  was  a  makeshift ;  nothing  was  reformed.  It  was  the 
old  system  in  another  office. 

My  own  conviction  is  that  the  Indian  Bureau  ought  to  be  an 
independent  department  of  civilization  with  one  of  the  best 
men  in  the  nation  at  its  head.  If  this  were  done  and  we  then 
gave  to  the  Indians  the  protection  of  the  law,  personal  rights 
of  property,  a  place  where  they  can  live  by  the  cultivation  of 
the  soil  if  required  to  labor;  if  provided  with  necessary  aid  in 
the  work  of  civilization ;  if  Christian  schools  and  missions  were 
protected,  and  plighted  faith  kept  sacred,  we  should  solve  the 
Indian  problem.  .  .  . 

Will  you  pardon  me  if  I  suggest  a  plan  which  may  obviate 
some  of  the  evils  until  Congress  provides  a  remedy  ?  I  doubt 
whether  Congress  will  adopt  any  new  system  or  appoint  a  com- 
mission to  devise  one.  The  end  may  be  reached  by  a  simple 
method. 

First,  concentrate  the  Indian  tribes,  viz.:  place  all  the 
Indians  in  Minnesota  on  the  White  Earth  Eeservation;  the 
Indians  of  New  Mexico,  Colorado,  and  the  Sioux  in  the  Indian 
Territory ;  the  Indians  of  the  Pacific  Coast  upon  two  reserves. 
The  Sioux  cannot  be  removed  at  once,  but  probably  twenty 
bands  would  consent  to  go;  and  their  prosperity  in  their  new 
homes  would  draw  others.  If  the  Government  adopts  the  plan, 
the  end  can  be  reached. 

Second,  whenever  an  Indian  in  good  faith  gives  up  his  wild 
life  and  begins  to  live  by  labor,  give  him  an  honest  title  by 
patent  of  one  hundred  and  sixty  acres  of  land  and  make  it  in- 
alienable. So  long  as  the  reserve  is  held  by  a  tribe,  it  offers  a 
premium  to  the  greed  of  white  men.  .  .  . 

Third,  provide  government  for  every  Indian  tribe  placed 
on  a  reservation.  Congress  might  authorize  the  President  to 
appoint  any  Indian  agent  ex  officio  a  United  States  commis- 
sioner with  full  powers  to  administer  law  on  the  reservsr 
tion. 

The  United  States  Marshal  in  whose  district  this  reserva- 
tion is,  might  be  authorized  to  appoint  the  requisite  number  of 
civilized  Indiahs  or  men  of  mixed  blood  to  act  as  a  constabu- 
lary force.  The  United  States  Judge  might  be  required  to 
hold  one  session  of  his  court  on  the  reserve  each  year.    It  re- 


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APPENDIX  bm 

quires  no  new  machinery,  no  great  expense.  There  are  forty 
reservations  where  the  plan  could  be  inaugurated  at  once.  .  .  . 
Pardon  this  long  letter.  You  have  often  aided  us  in  this 
work,  and  if  you  can  help  us  in  this  simple  remedy  I  shall  be 
deeply  grateful.  I  do  believe  that  a  just  and  humane  policy 
worthy  of  a  great  Christian  nation  will  save  our  poor  Indian 
wards  and  will  bring  upon  us  the  blessing  of  God.  Assuring 
you  of  my  kind  regard,  I  am. 

Your  obedient  servant, 

H.  B.  Whipple, 
Bishop  of  Minnesota: 

Faribault,  Minnesota, 
Dec.  4,  1882. 

Honorable  and  dear  Sir:  May  I  respectfully  call  your 
attention  to  the  sad  condition  of  the  Turtle  Mountain  Indians. 
Their  country  has  been  taken  from  them  without  treaty  or 
purchase ;  they  have  been  left  a  homeless  people.  I  ask  your 
attention  to  these  facts :  — 

First,  the  treaty  with  the  Sisseton  and  Wahpeton  Sioux 
only  includes  territory  up  to  Goose  River. 

Second,  the  treaty  with  the  Red  Lake  ChippewaS  only 
includes  territory  west  to  Salt  Creek. 

Third,  the  map  of  the  Indian  office  describes  this  country 
as  unceded  Indian  territory. 

Fourth,  they  have  occupied  the  country  as  long  as  I  have 
lived  in  Minnesota,  twenty-three  years. 

Fifth,  Norman  W.  Kittson,  Esq.,  and  Clement  H.  Beaulieu, 
Esq.,  old  Indian  traders  and  men  of  high  character  who  have 
known  the  country  over  forty  jrears,  say  it  belongs  to  the  Turtle 
Mountain  Indians.     General  H.  H.  Sibley  concurs  in  this. 

Sixth,  in  Tanner's  thirty  years  narrative  of  captivity  among 
the  Indians  at  the  beginning  of  this  century,  he  describes  this 
Turtle  Mountain  country  as  the  place  of  rendezvous  for  the 
Chippewas  when  going  to  war  with  the  Sioux. 

I  do  not  raise  the  question  as  to  the  nature  of  the  Indian 
title  recognized  by  all  Christian  governments,  nor  do  I  claim 
that  a  handful  of  Indians  can  withstand  the  progress  of  civili- 
zation. I  do  not  ask  for  them  any  approximate  value  of  their 
2o 


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5^  APPENDIX 

land ;  I  do  respectfully  urge  that  these  friendly  Indians  have 
a  just  claim  and  that  Congress  shall  apply  and  liberally  pro- 
vide for  them  homes  and  means  to  become  a  civilized  people. 
It  is  a  small  price  for  a  coimtry  worth  millions  of  dollars.  A 
nation  which  has  been  so  wonderfully  blessed  of  Almighty  God 
cannot  afford  to  be  unjust  to  the  poorest  of  His  children  in 
their  care. 

I  am  with  high  respect, 

Yours  faithfully, 

H.  B.  Whipple. 
Honorable  Cohhissiokeb  of  Indian  Affairs. 

A  powerful  factor  in  the  protection  of  the  rights  of  the 
Indians,  is  the  Indian  Conference  which  meets  annually  at 
Lake  Mohonk,  when  its  members,  numbering  several  himdred, 
are  the  guests  of  Mr.  and  Mrs.  Albert  K.  Smiley,  whose  hospi- 
tality knows  no  limit. 

The  Board  of  Commissioners  who  serve  without  remunerar 
tion,  have  been  of  the  greatest  value,  both  to  the  Government 
and  to  the  Indians,  in  securing  the  faithful  expenditure  in 
the  purchase  of  Indian  supplies  and  the  fulfilment  of  treaty 
obligations. 

The  Board  is  indebted  to  its  faithful  Secretary,  General  E. 
Whittlesey  for  his  long  and  helpful  service. 


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INDEX 


Abbott,  Lieutenant,  196. 

Abraham,  baptized  Indian,  31. 

Abraham,  Hebrew  guide,  236,  238. 

Ackland,  Dr.  Sir  Henry,  Physician 
to  Prince  of  Wales,  477  ;  conver- 
sation, 478 ;  letters,  478-480. 

Adams,  John  Quincy,  648. 

Ah-yah-be-tung,  60. 

Aiken,  William,  71. 

Aldrich,  Mr.  and  Mrs.  H.  D.,  202. 

Alexander  Coppersmith,  86. 

Alport,  Dr.  W.  W.,  teaches  Bishop 
W.  to  pull  teeth,  83. 

American  Church  Congress,  361. 

American  horse,  300. 

A-nag-ma-ni,  Simon,  110,  286. 

Anderson,  Bishop,  68,  163. 

Andrews  Hall,  62, 161. 

Arbuthnot,  Dr.  and  Mrs.,  461. 

Argyll,  Duke  of,  470,  474. 

Armistead,  General,  387. 

Armitage,  Rt.  Rev.  W.  E.,  206. 

Armstrong,  General,  383. 

Ase-ne-wub,  143. 

Ashburton,  Lady,  489. 

Aspinwall,  William  H.,  107,  228. 

Associate  Mission  of  Minnesota, 
first,  66. 

Atwater,  Judge  Isaac,  27,  147, 
431. 

Audrey,  Rt.  Rev.  Dr.,  463. 

Augur,  General,  630,  662. 

Avery,  Professor,  4. 

Babcock,  Samuel  D.,  202. 
Bad  boy,  620. 
BsBbanciti,  643. 
Barbour,  Hon.  James,  662. 
Baring,  Rt.  Rev.  Dr.,  466. 
Barker,  Rev.  W.  M.  340. 
Baistow,  S.  C  667. 


Bashaw,  88,  80,  90. 

Beardsley,  Judge,  12. 

Beaulieu,  Clement  H.,  661. 

Bedell,  Bishop,  420. 

Bellows,  Dr.,  quotation  from,  362. 

Benson,  Archbishop,  402,  404,  407, 
459,  463. 

Bent,  Colonel>  644. 

Berrian,  Dr.,  417. 

Bertram,  William,  384. 

Biddle,  The  Misses,  visit  Sioux 
Mission,  262. 

Bill,  Rev.  Edward  C,  206,  247. 

Bishop,  Rev.  Hiram,  24. 

Black  Kettle,  309,  626,  637,  638. 

Bompas,  Bishop,  166. 

Bonga,  George,  telegram  from,  46 ; 
history  of,  46. 

Boone,  Colonel  A.  G.,  298,  302. 

Booth,  Rev.  Daniel  T.,  220. 

Bouck,  Governor  William  L.,  6. 

Bowen,  Captain  E.  C,  U.  S.  A.,  let- 
ter describing  Council  between 
U.  S.  Commission  and  Indians. 
302. 

Bowman,  Rt.  Rev.  Samuel,  D.D., 
28. 

Boyd,  Rev.  Dr.,  4. 

Boyd,  Rev.  A.  H.  E.,  moderator  of 
the  Church  of  Scotland,  270, 
271. 

Brackenridge,  W.  C,  387. 

Bradley,  Most  Rev.  Dr.,  408,  424, 
454,  473. 

Brainard,  David,  496. 

Brecht,  Dr.  J.  E.,  388. 

Breck  Farm  School,  216. 

Breck,  Rev.  James  Lloyd,  26 ;  ac- 
companies Bishop  W.  to  Gull 
Lake,  30;  establishes  Divinity 
School  at  Faribault,  64 ;  charac- 


668 


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564 


INDEX 


ter,  66;  singing,  68,  82,  148; 
cottage  in  Faribault,  188 ;  opin- 
ion of  Indian  missions,  492. 

Brooke,  Colonel,  386. 

Brooks,  Bishop  Phillips,  on  foreign 
missions,  277  ;  Bishop  W.  one  of 
his  presenters,  424;  characteris- 
tics, 426 ;  letters,  426. 

Brown,  Major  Joseph,  ISO. 

Brown,  Stuart,  202. 

Browne,  Bishop  Harold,  402. 

Brownhig,  O.  H.,  letter  from,  291. 

Bninot,  Mr.  Felix,  192. 

Bryan,  Thomas  B.,  24. 

Buffalo,  317,  629. 

Bulls,  Henry  C,  298. 

Burbank,    Wilder,   and  Merriam, 


Burgess,  Bt.  Rev.  George,  D.D.,  de- 
livers sermon  at  consecration  of 
Bishop  W.,  28. 

Burgon,  Dean,  446. 

Bumside,  Qeneial,  20. 

Butler,  Professor,  206. 

Buxton,  Lady  Catherine,  476. 


Cakd,  Mr.  Edward,  273. 

Caird,  Mr.  James,  273. 

Cairns,  Lord,  Lord  Chancellor  of 

England,  276. 
Call,  General,  387. 
Cambridge  University  gives  degree 

to  Bishop  W.,  406. 
Cameron,  Mr.,  Secretary  of  War, 

307. 
Campbell,  Lord  George,  474. 
Canon,  Dr.,  nickname  of  students 

for  Dr.  Manney,  66. 
Carpenter,  Bishop,  279. 
Carson,  Kit,  643,  644. 
Carter,  Miss  Sibyl,  174. 
Castelar,  282. 

Caswell,  Rev.  Henry,  198,  483. 
Cathedral  Church  of  Our  Merciful 

Saviour,  187. 
Cavendish,  Lady  Frederick,  468. 
Chamberlain,  Rev.  J.  S.,  248. 
Chambers,  Judge,  418. 


Chandler,  Mr.,  Secretary  of  the 
Interior,  307. 

Chase,  Rev.  George  L.,  244. 

Cheney,  Rev.  Charles  E.,  328. 

Cheyennes,  Story  of,  630. 

Childs,  George  W.,  272. 

Chivington  Massacre,  636. 

Claflin,  H.  B.,  286. 

Clark,  Rev.  John  W.,  24,  27. 

Clark,  Rt.  Rev.  Thomas  March* 
D.D.,  28. 

Clarkson,  Rev.  Dr.,  afterward 
Bishop  of  Nebraska,  lends  three 
members  of  his  congregation, 
18;  High  Churchman,  24;  an- 
nounces election  to  Bishop  W., 
26 ;  anecdote,  91 ;  seiTes  on  com- 
mittee for  Board  of  Missiona^ 
266. 

Clay,  Henry,  416. 

Cleveland,  President,  tribute  to, 
314. 

Clifford,  Mr.  Edward,  490. 

Clinch,  General,  387. 

Co-a-coo-che,  386. 

Cobbs,  Rt.  Rev.  NichoUu  Hamner^ 
D.D.,  28. 

Cochisi,  660. 

Coffin,  Lemuel,  286. 

Coles,  Edward,  381. 

Coles,  Miss  Mary,  199. 

Congress,  appropriation  for  Sioux, 
286. 

Cook,  Rev.  Charles,  180 ;  letter  on 
death  of  Mrs.  W.,  181. 

Cook,  Mrs.,  slave-owner,  386. 

Coolidge,  Captain,  162. 

Coolidge,  Rev.  Sherman,  162. 

Cooper,  Peter,  requests  Bishop  W. 
to  read  report,  262. 

Corliss,  Mr.  and  Mrs.  George  W., 
202. 

Corse,  Major-General,  6. 

Cortez,  Spanish,  282. 

Covert,  Rev.  John,  4. 

Coxe,  Rt.  Rev.  Arthur  Cleveland, 
names  Cathedral  Church  of 
Bishop  W.,  187 ;  preaches  at 
Durham    Cathedral,    404;    de- 


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INDEX 


56ft 


noonced  for  lecture  and  de- 
fended by  Bishop  W.,  490; 
deliyers  sermon  at  General  Con- 
yention  in  Minneapolis, 

Crackers,  The,  16,  363. 

Cranbome,  Lord,  488. 

Creighton,  Rt.  Bev.  Dr.,  460. 

Crooks,  General,  166. 

Croswell,  Edwin,  6. 

Crowther,  Bishop,  402. 

Cummings,  Rt.  Rev.  Dr.,  328. 

Carry,  Hon.  J.  L.  M.,  362. 

Cushman,  Charlotte,  23,  24. 

Caster,  General,  318;  letter,  310, 
654. 

Cyclones,  324. 

Dames,  Lieutenant,  196. 

Daniels,  Dr.  Asa  W.,  122. 

Daniels,  Dr.  Jared  W.,  130,  260, 
286,  286,  203,  298,  300,  301,  302, 
320. 

Darlington,  Miss  Sarah  P.,  189. 

DaTldson,  Rev.  Randall,  D.D.,  406. 

Dayis,  Allen  Bowie,  316. 

Davis,  Mr.  Jefferson,  423. 

Deaconesses*  Home  in  St  Paul, 
219. 

Dearborn,  Luther,  187. 

de  Bruen,  Miss,  mission  work, 
280. 

de  Lancy,  Bishop,  encourages 
Bishop  W.  to  prepare  for  Holy 
Orders,  6 ;  approves  decision  on 
communion,  10 ;  offers  to  supply 
parish,  13;  objects  to  move  to 
Chicago,  18;  advises  to  accept 
bishopric,  26;  one  of  the  pre- 
senters of  Bishop  W.,  28  ;  advice 
to  the  new  bishop,  29 ;  gives  let- 
ters of  introduction,  190,  428. 

Delano,  Secretary,  46,  291. 

Denio,  Judge,  417. 

Derby,  Lord,  442. 

Diz,  General  John  A.,  6,  6,  416, 

in. 

Dix,  Rev.  Morgan,  D.D.,  417. 
Dobbin,  Rev.  Dr.,  206,  206. 
DooUttle,  Senator,  646. 


Douglas,  Governor,  160. 

Douglas,  William  B.,  202. 

Douglas,  Senator,  opinion  of  Abra- 
ham Lincoln  and  his  nomination 
for  President,  20. 

Drexel,  Anthony,  197. 

Du  Bois,  Rev.  George,  248. 

Dudley,  Bishop,  485. 

Dufferin,  Lord,  650. 

Duncan,  Mr.  Alexander,  460. 

Duncan,  Hon.  A.  J.,  388. 

Duncan,  Mr.,  166,  440. 

Dunlap,  Geoi^,  20. 

Dunlap,  Hon.  John,  369. 

Dunn,  Rev.  Father,  420. 

Dupont  plantation,  14. 

Durham  University  gives  degree 
D.D.  to  Bishop  W.,  403-404. 

Duval,  Governor,  386. 

Dyer,  Dr.,  361. 

Eastbum,  Bishop,  420. 

Edmunds,  Newton,  298. 

Edson,  Rev.  Mr.,  326. 

Edwards,  The  Misses,  67. 

Eells,  Miss  Caroline  W.,  190. 

Eliot,  John,  496. 

Ellicott,  Bishop,  402. 

Emerson,  Ralph  Waldo,  217. 

Emma,  Queen  of  Sandwich  Islands, 
197. 

English  Church  Congress,  277. 

Enmegahbowh  (John  Johnson),  in 
charge  of  Gull  Lake  Mission,  31 ; 
teUs  stories  of  visits  vrith  Indians, 
39, 40 ;  rector-emeritus,  44  ;  trav- 
els with  Bishop  W.,  69,  70,  81, 
86 ;  sends  messenger  to  Mille 
Lacs,  110  ;  opinion  of  Hiawatha, 
149;  in  charge  of  Gull  Lake 
Mission,  177-179 ;  in  Mille  Lacs, 
248 ;  extracts  from  letters,  251- 
264;  travels  with  Bishop  W., 
256;  witty  reply,  260;  goes  to 
White  Earth,  263;  talk  with 
chief  of  Pembina  Indians,  318; 
address  at  St.  Columba,  322; 
conversation  with  Indian  chief, 
366;   visits   Jenny   Lind,   462; 


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ooo 


INDEX 


story  of  life  written  by  himself, 

497-610,  626,  620. 
Evftns,  Rev.  Benjamin,  experience 

at  Goriear*s  Hook,  21,  241. 
ETans,  Hon.  Hugh  Davy,  418. 
Eyans,  Dr.  Theodore,  238, 200, 409. 
Evans,  Dr.  Thomas,  239,  409. 
Evarts,  Mr.,  364. 
Everett,  Bev.  Edward,  sends  pages 

ofEUot'sBible,  33. 

Fairbanks,  Hon.  George  R.,  13. 

Faribault,  Alexander,  122,  134. 

Farrar,  Dean,  467. 

Faud^,  Rev.  J.  J.,  D.D.,  433,  490. 

Feast,  Maiden's,  161. 

Finney,  Rev.  Charles,  4. 

Flandreau,  Judge,  166. 

Flatmouth,  46. 

Forbes,  Bishop,  of  Scotland,  446. 

Forest  fire,  324. 

Forrester,  Rev.  Henry,  487. 

Forsythe,  Senator,  101. 

Four  Bears,  306. 

Fox,  Mr.,  interpreter,  34. 

Fox,  Rev.  H.  £.,  488. 

Friends,  Society  of,  316. 

Frobisher,  Sir  Martin,  476. 

Gaines,  General,  387. 

Galbraith,  Major,  108. 

Gall,  warrior  who  killed  General 
Custer,  319. 

Gaylord,  Attorney-General  A.  S., 
298,  309. 

Gear,  Rev.  E.  G.,  26,  28,  67,  68. 

Gilbert,  Bishop,  206, 349,  434. 

Gilfillan,  Rev.  M.,  translates  pages 
from  Eliot's  Bible,  34;  quota- 
tion from,  44 ;  travels  with  Bis- 
hop W.,  86;  assists  in  naming 
Mission  of  St  Antipas,  146; 
anecdotes,  169-171,  179;  names 
of  Indian  tribes,  496. 

Gillespie,  Bishop,  prison  reform, 
372. 

Gladstone,  Mr.,  announcement  of 
Bishop  Wilberforce's  death  to 
Queen,  227,  442 ;  letter,  443. 


Glyn,  Lady  Maiy,  474. 

Glynn,  Mr.,  227. 

Gobat,  Bishop,  238, 410. 

Good  Thunder,  Andrew,  baptismal 
name  for  Wa-kin-yan-was>te,  61 ; 
brings  only  child  to  be  educated, 
62 ;  baptized,  64 ;  heroism,  110  ; 
written  statement  of  Sioux  out- 
break, 114;  patriarch  at  Birch 
Coulee,  176,  177 ;  anecdotes  of, 
181-183 ;  present  in  Faribault  at 
celebration  of  fortieth  year  of 
election  of  Bishop  W.,  490,  616, 
626,  628. 

Good  Thunder,  Charles  Whipple, 
183. 

Good  Thunder,  wife  of,  saves  Bible 
from  bumiug  Mission,  122. 

Goodwin,  Bishop  of  Carlisle,  277. 

Grand  Medicine,  36. 

Grant,  General,  sends  gift  to  Washa- 
kee,  164 ;  gratitude  of  Bishop  W. 
to,  196 ;  asks  name  for  commis- 
sioner, 301 ;  sits  in  Indian  Peace 
Commission,  307 ;  remarks  in 
Commission,  309. 

Graves,  Rev.  A.  R.,  349. 

Gray,  Bishop,  388. 

Green,  Rt.  Rev.  William  Mercer, 
419. 

Griswold,  Bishop,  209,  398. 

Haldane,  Rt  Rev.  J.  R.  A.  Chin- 
nery,  472. 

Hall,  Rev.  Charles  H.,  D.D.,  66, 67. 

Halleck,  General,  cousin  of  Bishop 
W.,  receives  him  as  guest,  66; 
education  and  character,  100- 
102;  letter,  103;  baptized  by 
Bishop  W.,  103;  goes  with 
Bishop  W.  to  see  President 
Lincoln,  136;  in  conversation 
with  Secretary  Stanton,  144. 

Hallowell,  Benjamin,  316. 

Hare,  Bishop,  180,  262,  263. 

Harney,  General,  169,  619,  630. 

Harris,  Bishop,  423. 

Harrison,  Mr.,  comptroller  of  Trin- 
ity Church,  New  York,  417. 


Digitized  by  CjOOQ IC 


INDEX 


667 


Hart,  Mark,  179, 180. 

Harvey,  Rev.  Lord  Charles,  183. 

Haupt,  Rev.  C.  E.,  210. 

Hawks,  Rev.  Francis,  D.D.,  418. 

Hawley,  Dr.,  210. 

Hay,  Hon.  John,  sympathy  in  In- 
dian work,  283 ;  letter,  284 ;  at 
hanquet  of  American  Society  in 
London,  458. 

Hayes,  Rutherford  B.,  371 ;  letter, 
372,  382. 

Henderson,  Senator,  530. 

Hendricks,  Vice-President,  300. 

Hesse,  Landgrave  of,  123. 

Higginson,  Colonel  Thomas  Went- 
worth,  letter  to  Bishop  W.,  316. 

High  Church,  differences  with  Low 
Church  in  Chicago,  24. 

Hill,  Dr.  and  Mrs.,  412. 

Hill,  Mr.  and  Mrs.  James  J.,  433. 

Hinman,  Samuel  D.,  ordained  dea- 
con, at  Mission  of  St.  John,  61-42, 
80 ;  in  Sioux  outbreak,  107-100 ; 
life  at  Fort  Snelllng,  183 ;  begins 
translating  Prayer  Book  into  Da- 
kota, 134 ;  burial  place,  181, 263 ; 
tells  Indians  of  General  Custer's 
letter,  310. 

Hobart,  Bishop,  10,  420,  453. 

Hodgson,  Dr.  and  Mrs.,  457. 

Hoffman,  Rev.  Mr.,  gives  first 
money  for  Indian  missions,  38. 

Hoke-Smith,  Secretary,  201. 

Hole-in-the-Day,  107, 110, 263, 317. 

Hole,  Very  Rev.  S.  Reynolds, 
Dean  of  Rochester,  260;  letter 
from,  270. 

Holland,  Sir  Henry,  480,  481-483. 

Hooper,  Mrs.  Samuel,  00. 

Horden,  Rev.  John,  afterward 
Bishop  of  Moosonee,  153. 

Houghton,  Lord,  480,  481. 

Houston,  H.  H.,  202. 

How,  Rt.  Rev.  William  Walsham, 
270,  468. 

Howard,  General,  567. 

Hubbard,  Senator,  544. 

Humphreys,  Colonel  Gad,  first 
Indian  agent  in  Florida,  385. 


Huntington,  Rt.  Rev.,  D.D., 
343. 

Ide,  Colonel  J.  C,  210. 

Indian,  tribes  in  Minnesota  in 
1850,  33  ;  sign  language,  34 ;  re- 
ligion, 34 ;  Grand  Medicine,  35; 
burial,  37;  traits  and  customs, 
3^-41 ;  wigwams,  41 ;  hospitality, 
43;  standards,  43;  profanity, 
44  ;  marriages,  44 ;  courtesy,  45 ; 
traits,  110;  effect  of  fire-water 
on,  171 ;  reverence  for  law,  172 ; 
loyalty,  173 ;  industries  for 
women,  173 ;  laziness,  287 ; 
names,  300 ;  gratitude,  317 ;  en- 
joyment of  story  of  Cambridge 
ceremonial,  405. 

Ireland,  Archbishop,  433. 

Jack,  Captain,  251. 

Jackson,  Mrs.  Helen  Hunt,  310. 

Jefferson,  Thomas,  881. 

Jerome,  D.  H.,  557. 

Jessup,  General,  387. 

Johnson,  Dominie,  420. 

Johnson,  Mrs.  Ellen  Cheney,  372. 

Johnson,  Rev.  George,  170. 

Johnson,  John,  baptismal  name  of 

Enmegahbowh,  31. 
Johnson,  Sir  William,  165. 
Jones,  Sergeant,  130. 
Joseph,  chief  of  the  Nez  Percte, 

166,  540,  550. 

Eaiserworth,  deaconess  of,  283, 
238. 

Ke-chi-gan-i-queb,  60. 

Kedney,  Rev.  John  Steinfort,  D.D., 
206. 

Eelly,  Dr.,  Bishop  of  Moray,  275. 

Kelly,  Dr.,  physician  in  Chicago, 
21. 

Kemper,  Rt.  Rev.  Jackson,  writes 
letter  advising  Bishop  W.  to  ac- 
cept bishopric,  26;  presides  at 
consecration  of  Bishop  W.,  27; 
Enmegahbowh  ordained  deacoa, 
31 ;    advice  to  Bishop  W.,  33 ; 


Digitized  by  CjOOQ IC 


698 


INDEX 


oonsecrates  cathedral  in  Fari- 
bault, 188,  198. 

Kennaway,  Sir  John,  456. 

Kennedy,  Robert  Lenox,  390. 

Kenny,  Rev.  Edward,  first  resident 
Protestant  clergyman  in  Cuba, 

aoo. 

Kent,  Chancellor,  8. 

Kerfoot,  Alice,  first  graduate  of 

St  Mary's  Hall,  24. 
Kerfoot,  S.  H.,  24. 
King,  Rt.  Rev.  Dr.,  464. . 
Kingslaud,  Mr.  Richard,  239. 
Kingsley,  Charles,  279. 
Kinsolving,     Rev.     Dr.,     elected 

Bishop  of  Brazil,  486. 
Kiowa  War,  538. 
Edtche-manido,  34. 
Kittson,  Norman  W.,  142,  561. 
Knickerbacker,   Rev.  Dr.  D.    B., 

26,    132,    133,   178;  tribute  to, 

240,    256,    318,    349 ;    work   in 

prison  reform,  372. 

Lace-schools,  175. 
Lambeth  Conferences,  375. 
Lampson,  Sir  Curtis,  371,  476. 
Lancaster,  Captain,  196. 
Lawrence,   Lorenzo,  110;  written 

statement  of  Sioux  outbreak,  114. 
Layard,  Mr.,  283. 
Lea,  Mr.  Carey,  202. 
Lea,  Fanny,  202. 
Lea,  Dr.  Isaac,  202. 
Lean  Bear,  537. 
Lear,  Mrs.  H.  Sidney,  447-448. 
Lee,  Rt.  Rev.  Henry  Washington, 

28,  329,  420, 
Leech  Lake,  trouble  with  Lidians. 

45-48. 
Leeds,  Rev.  George,  D.D.,  12,  199, 

.255. 
Legends,  149. 
jpegge,  Rt.  Rev.  Dr.,  455. 
tiCwes,  George,  480. 
Lightfoot,  Rt.  Rev.  Dr.,  402,  464, 

465. 
LincoUi,  President,  136. 
Lind,  Jenny,  gift  of   cononunion 


service  to  Swedish  Church,  25; 

interview  with  Rev.  Enmegah- 

bowh,  452. 
Little,   Thomas,   heroic   engineer, 

326. 
Little  Crow,  38,  107,  109. 
Livermore,  Rev.  Edward,  240. 
Locker-Lampson,  Mrs.,  475. 
Locusts,  plague  in  1877,  323. 
Longley,   Most   Rev.    Dr.,   Arch- 
bishop of  Canterbury,  190,  375, 

459. 
Longworth,  Mr.,  220. 
Luckock,  Very  Rev.  Herbert,  466. 
Lumsden,  General  Sir  Harry  and 

Lady,  275. 
Lyon,  Caleb,  666. 

McAU,  Rev.  Dr.,  his  miasion  in 
Paris,  279. 

McAlpine,  William,  advice  from, 
19;  conversation  with  Senator 
Douglas,  20 ;  offers  to  act  as  wit- 
ness at  baptism  of  an  actress,  23. 

McClellan,  General  Geoige  B.,  20, 
97,  98. 

McCutcheon,  Dr.,  171. 

McDonald,  Rev.  Mr.,  166. 

Mcllvalne,  Bishop,  344. 

McKaskie,  Captain,  46. 

McKenzie,  General,  302. 

McLaren,  Bishop,  486. 

McLean,  General,  219. 

McLean,  Rt  Rev.  John,  Saskatche- 
wan Jack,  154. 

McMasters,  Rev.  Dr.,  178,  241. 

MacDonald,  Archdeacon,  489. 

Macgregor,  Rev.  Dr.  James,  270, 
273,  470-471. 

Machray,  Rt  Rev.  Dr.,  166,  488. 

Mackay,  Mr.,  266. 

Maclagan,  Bishop,  402,  456, 467. 

Macmillan,  Mr.,  410. 

Ma-dwa-ga-no-nint,  speech  against 
treaty  in  council,  74 ;  interview 
with  Bishop  W.,  75 ;  description 
of  and  conversations  with  Bishop 
W.,  142-143;  friendship  for 
Bishop  W.,   145;  baptized  and 


Digitized  by  CjOOQ IC 


INDEX 


569 


oonfirmed,  146 ;  stories  showing 
chanu^ter,  146-148 ;  hospitality, 
266. 

Ha«ee,  Archbishop,  277,  402,  464, 
490. 

Maiden's  Peast,  161. 

Maitland,  memorial  church  to 
daughter  of  Bishop  W.,  379. 

Makatava,  664. 

Manidos,  84. 

Manitowaub,  31,  69,  70. 

Manney,  Rey.  Solon  W.,  in  Divin- 
ity School  at  Faribault,  charac- 
ter, last  illness  and  death,  64^66 ; 
preaches  in  school-hoose,  68; 
cottage  in  Faribault,  188;  en- 
courages Bishop  W.  in  Indian 
mission  work,  492. 

Manney,  Mrs.,  188. 

Manypenny,  Colonel  6.  W.,  298. 

Marcy,  Governor,  6. 

Marshall,  General,  131. 

Mason,  Robert  M.,  200. 

Massachusetts  Colonial  Council,277. 

Massachusetts  State  Reformatory 
for  Women,  372. 

Massacre,  Chivington,  636. 

Maza-kttte,  Paul,  110. 

Meacham,  Colonel,  261. 

Meade,  General,  99,  lOa 

Medicine  Route,  660. 

Merrick,  Rev.  Austin,  66. 

Merritt,  Mrs.,  202. 

Metropolitan  of  Guinea,  404. 

Miles,  General,  166,  468. 

Miller,  Mr.  Roswell,  439. 

Miller,  Superintendent,  666. 

Mills,  Rey.  Dr.  Leonard  J.,  189. 

Millspaugh,  Rey.  F.  R.,  349. 

Minogeshik  ( baptized  Edward 
Washbume),  264. 

Minogeshik,  wife  of,  31. 

Mintum,  Miss  Anna,  466. 

Mintum,  Robert  B.,  invites  Bishop 
W.  to  visit  England,  190 ;  gives 
communion  service  to  St.  Mary's 
Hall,  197 ;  visits  refuge  in  Lon- 
don, 227-228;  visits  Dr.  Mac 
gregor  in  Edinburgh,  278;  goes 


through  the  closes  of  Edinbuigh, 
274. 

Moberly,  Bishop,  449. 

Modoco,  660. 

Mokatava,  660. 

Montgomery,  Rt.  Rev.  Dr.,  468. 

Montpensier,  Duke  of,  282. 

Morehouse,  Bishop,  402. 

Morgan,  George,  179. 

Morgan,  J.  Pierpont,  202. 

Morgan,  Mr.  Junius  S.,  469. 

Morris,  Colonel,  101. 

Morrison,  Rev.  Dr.,  440. 

Morse,  Mr.,  sends  message  by  elec- 
tric telegraph,  4. 

Motley,  J.  L.,  letter  on  value  of 
public  education,  216. 

Mott,  Lucretia,  316. 

Motto  on  seal  of  diocese,  60. 

Muhlenberg,  Dr.,  207,  361. 

Muir,  Miss,  412. 

Mullan,  Captain  John,  664. 

Nabicum,  Samuel,  146,  180. 

Names  of  Indian  Tribes,  496. 

Napoleon,  Emperor,  239. 

Navajoes,  643,  660. 

Neal,  Rev.  Edward,  D.D.,  329. 

Ne-bun-esh-kung  (baptized  Isaac 
Tuttle),  263. 

Neely,  Albert  E.,  18. 

Neely,  Bishop,  433. 

Nelles,  Rev.  Mr.,  Canadian  mis- 
sionary, 166. 

Nelson,  Judge  R.  B.,  172,  440. 

Nesmith,  Senator,  644,  664,  666 

Newell,  John,  20. 

Newell,  Hon.  Stanford,  408. 

Newman,  John  Henry,  198. 

New  Mexicans,  643. 

Nez  Perc^,  166,  648,  649,  664,  666. 

Nichols,  Rev.  H.  P.,  432,  436. 

Northbrook,  Earl  of,  488. 

Northrup,  niece  of  Mr. ,  President  of 
Minnesota  State  University,  413. 

Odenheimer,  Rt.  Rev.  William  H., 

427,428. 
Old  David,  14,  380. 


Digitized  by  CiOOQIC 


570 


INDEX 


0'Neel,J.,555,  566. 

Osceola,  386. 

Osgood,  Dr.,  351. 

Otey,  Rt.  Rey.  James  Henry,  418. 

Other   Day,    John,    110;    written 

statements  of   Sioux   outbreak, 

119,  515. 
Oxford  Uniyersity  giyes  degree  to 

Bishop  W.,  480. 

Paterson,  Rey.  A.  B.,  D.D.,  26, 27, 
28,240. 

Fatteson,  Bishop  Coleridge,  451. 

Fatteson,  Miss,  451. 

Fayne,  President  Peabody  Normal 
College,  Nashyille,  Tenn.,  363. 

Fay-Fay,  106,  134. 

Peabody  Fund,  list  of  trustees, 
361. 

Peabody,  George,  361,  371,  458. 

Peabody  Normal  College,  NashyUle, 
Tenn.,  363. 

Peake,  Rey.  E.  Steele,  in  charge  of 
Gull  Lake  Mission,  30;  resides 
at  Crow  Wing,  31 ;  helps  organ- 
ize associate  mission,  54;  in 
charge  of  missionary  work,  56; 
trayels  to  Red  Lake  with  Bishop 
W.,  68-69;  yislts  Mille  Lacs 
Indians  with  Bishop  W.,  86; 
brings  letter  from  Little  Crow, 
107  ;  chaplain  in  army,  177. 

Ferciyal,  Mr.,  cousin  of  Earl  of 
Egmont,  85,  86. 

Phillips,  E.  B.,  20. 

Pillsbury,  Goyemor  John,  323. 

Finkham,  Rev.  W.  C,  D.D.,  Bis- 
hop of  Saskatchewan,  154. 

Potter,  Bishop  Alonzo,  15, 138,  420. 

Potter,  Eliphalet,  President  of 
Hobart  College,  164. 

Potter,  Rt.  Rey.  Henry  C,  351, 
446. 

Potter,  Bishop  Horatio,  26 ;  letters, 
340,  347. 

Potter,  Bishop,  404. 

Potter,  Bishop  of  New  York,  440. 

Pratt,  Captain  R.  A.,  34,  168. 

Prescott,  Mr.,  109. 


Prim,  General,  288. 
Pusey,  Dr.,  444. 

Quick,  Rey.  Mr.,  465. 

Ramsay,  Admiral,  goes  with  Bishop 
W.  through  the  closes  of  Edin- 
burgh, 274. 

Ramsay,  Dean,  274. 

Ramson,  Judge,  429. 

Randall,  Bishop,  255. 

Ranke,  480. 

RattUng  Ribs,  306. 

Ravenscrof  t.  Bishop,  420. 

Red  Cloud,  299,  302. 

Red  Dog,  301,  306. 

Red  Owl,  64. 

Rice,  Hon.  H.  M.,  105,  145,  620. 

Ridding,  Rt.  Rey.  Dr.,  453. 

Riggs,  Rey.  Dr.,  60,  61, 131. 

Riley,  General,  101. 

RUey,  Rey.  Dr.,  485,  486-487. 

Ripley,  E.  G.,  217. 

Ripley,  Mrs.  E.  G.,  217. 

Robert,  Louis,  87. 

Robertson,  Frederick,  279. 

Robertson,  Thomas,  65, 110. 

Rowe,  Rey.  Dr.  T.  P.,  440. 

Roy,  Susannah,  31. 

Rubrics,  Dr.,  nickname  of  stOp 
dents  for  Dr.  Breck^  56. 

Rutherford,  Mr.,  69. 

Rutledge,  Bishop,  13,  16. 

St.  Clair,  George  Whipple,  176. 
St.  Clair,  Henry  Whip0e,  176. 
St.  Mary's  Hall,  189,  197,  414. 
St.  Sayiout's  Church,  468. 
Salisbury,  Lord,  480. 
Salisbury,  Miss,  175. 
Sanborn,  General,  166,  530. 
Sanford,  General,  96. 
Sarah,  baptized  Indian,  31. 
Saskatchewan  Jack,  154. 
Sass,  J.  K.,  67,  66. 
Schenck,  Rey.  Noah,  24. 
Schon,  Rey.  J.  F.,  402. 
Schurz,  Secretary,  291. 
Scott,  General,  387. 


Digitized  by  VjOOQ IC 


INDEX 


671 


Scott,  Colonel  Robert  N.,  169, 196. 

Scott,  Rt  Rey.  Thomas  Fielding, 
D.D.,  28. 

Seabury,  Bishop,  276. 

Seabary, 
Chapel,  199. 
Divinity  Hafl,  187. 
Divinity  School,  448. 
Library,  198-199. 
Mission,  188. 
Students,  207. 

Seal  for  diocese,  80. 

Searle,  Dr.  C.  E.,  467. 

Sears,  Rev.  Dr.,  362. 

Sellon,  Mrs.,  445. 

Selwyn,  Rt.  Rev.  Dr.,  Bishop  of 
Lichfield,  267,  277. 

Selwyn,  Rt.  Rev.  John,  son  of 
Bishop  Selwyn,  460. 

Seminole  Indians  in  Florida,  384. 

Seymour,  Governor,  6,  417. 

Sha-bosh-knng,  249,  629. 

Shadayence,  medicine-man,  36, 
161. 

Shadayence,  son  of,  161. 

Shaganash,  70,  79. 

Sha-ko-pee,  260,  660. 

Shattnck,  Dr.  George  C,  gives 
land  for  school,  191 ;  opinion  of 
Bishop  Brooks,  426. 

Shattnck  School,  191, 196,  197. 

Shehan,  Colonel,  130. 

Sherman,  Greneral,  at  bnrial  of 
General  Meade,  103;  quotation 
from  report  of  Indian  Commis- 
sion, 167;  gratitude  to,  196; 
Indian  Peace  Commission  in 
Washington,  307-308 ;  character, 
309 ;  letter,  310,  619,  630,  643, 
662,  669. 

Shubway,  Mr.,  72,  78,  74,  77. 

Shumway,  Augusta,  Mrs.,  194. 

Sibley,  General  H.  H.,  on  Sioux 
characteristics,  106,  122;  letter, 
131;  conversation  with  Bishop 
W.,  133 ;  letter,  134,  172 ;  signs 
paper  to  clear  Good  Thunder, 
182;  helps  Bishop  W.  when 
ill,  293 ;  ill  health,  298 ;  Bishop 


W.  mentions  name  in  West- 
minster Abbey  and  corrects  mis- 
take of  London  newspaper,  408, 
626,  646,  661. 

Sibley,  Hiram,  198. 

Sign  language,  understood  by  all 
tribes,  34. 

Significant  names  of  Indian  tribes, 
495. 

Sigoumey,  Lydia,  Indian  girl  bap- 
tized, her  illness  and  death,  62, 
63. 

Sioux,  outbreak  of,  106. 

Sitting  Bull,  408,  550. 

Smiley,  Mr.  and  Mrs.  Albert  K., 
662. 

Smith,  Dr.,  Bishop  of  Kentucky, 
328. 

Smith,  Rev.  E.  P.,  49. 

Smith,  Rev.  Frederick,  44,  146, 
176,  180. 

Smith,  Rev.  George,  176,  180. 

Smith,  Hoke,  291. 

Smith,  Dr.  John  Cotton,  361. 

Smith,  Joseph,  Mormon  prophet, 
483. 

Smith,  Rev.  Joseph  T.,  D.D., 
433. 

Smith,  Judge,  386. 

Spanish  Cortez,  282. 

Spencer,  Geoige,  318. 

Spencer,  William,  68,  69. 

Spendlove,  Rev.  Mr.,  164. 

Spotted  Tail,  300,  302. 

Stage-coaches  and  drivers,  899. 

Stanley,  Dean,  464. 

Stanton,  Mr.,  66,  144. 

Stepney,  Bishop  of,  468. 

Steptoe,  Colonel,  549. 

Stevens,  Governor,  549,  664,  666. 

Stevenson,  Ex-Vice-President,  468 

Stickney,  William,  557. 

Stokes,  Father,  428. 

Story,  Mr.  W.  W.,  481. 

Strieby,  Rev.  Dr.,  148. 

Stuart,  Alexander,  371. 

Sumner,  Mrs.  Charles,  99. 

Sun-karska,  109. 

Superior,  William,  31,  69,  79. 


Digitized  by  CjOOQ IC 


672 


INDEX 


Sutherland,  Mr.,  69. 

Swan,  Aunt,  lesson  learned  from,  7. 

Swedish  Church,  434r-i38;  report 
of  Lambeth  Conference  com- 
mittee and  list  of  signers,  438. 

Sykes,  M.  L.,  20. 

Tait,  Rt.  Bey.  Dr.,  Bishop  of  Lon- 
don, 190,  226,  469. 

Talbot,  Rt.  Rev.  Dr.,  374,  468. 

TaJlehasse,  387. 

Tanner,  Rev.  George  C,  206. 

Taopi,  61,  110;  written  statement 
giving  account  of  Sioux  outbreak, 
111,  134,  136,  616,  626,  628. 

Tappan,  Colonel,  630. 

Taylor,  General,  363,  364,  366; 
letters,  366-371,  387,  630. 

Taylor,  Rev.  Dr.,  406. 

Taylor,  John,  12. 

Te-me-za,  177. 

Temple,  Most  Rev.  Dr.,  469 

Tennyson,  Lord,  473. 

Tennyson  Memorial,  472. 

Terry,  General,  46,  169,  610,  630, 
662. 

Thayer,  J.  B.,  letter  of  sympathy 
from,  266. 

Thomas,  Rev.  E.  S.,  349,  491. 

Thompson,  Bishop,  424,  464. 

Thorold,  Rt.  Rev.  Dr.,  164,  166, 
268,  269,  402. 

Toffteen,  Rev.  Olaf  A.,  436,  437. 

Tompkins,  Daniel  D.,  3. 

Townsend,  General,  100. 

Tracy,  John,  20. 

Tucker,  James. 

Tucker,  Rev.  John  Ireland,  D.D., 
26,27,463. 

Tudor,  Mrs.,  421. 

Tuttle,  Rt.  Rev.  Dr.,  484. 

Tuttle,  Isaac,  baptismal  name  of 
Ne-bun-esh-kung,  263. 

XJnonius,  Rev.  Gustaf,  24,  434. 

Van  Buren,  Martin,  3. 
Van  ftigen.  Rev.  L  V.,  D.D.,  28, 
24L 


Van  Rensselaer,  Patroon,  3. 

Vilas,  Secretary,  291. 

Vinton,  Rev.  Alexander,  D.D.,418. 

Wabasha,  61,  66,  110,  177,  616, 
626,  627,  628. 

Wa-con-ta,  106. 

Wagoner,  Mr.,  109; 

Wa-ha-cam-ka-ma-za,  110,  177. 

Wah-bon-a-quot,  179,  184. 

Wah-<5on-di-ga,  134. 

Waite,  Chief  Justice,  opinion  of 
President  Cleveland,  314. 

Wa-kin-yan-ta-wa,  110,  318. 

Wa-kin-yan-was-te,  see  Good  Thun- 
der. 

Walter,  Hon.  John,  272. 

Ward,  Rev.  Dr.,  464. 

Warren,  General,  167. 

Washakee  receives  gift  from  Gen- 
eral Grant,  164. 

Washbume,  Rev.  Edward  A.,  be- 
comes interested  in  Indian  mis- 
sions, 266 ;  visits  Chippewas  with 
Bishop  W.,  266  ;  poem  268-269; 
present  at  beginning  of  American 
Church  Congress,  361. 

Washington,  Booker  T.,  383. 

Wa-won-je-gwun,  76. 

Webster,  Daniel,  12,  416. 

Webster,  Sir  Richard,  469. 

Weed,  Thurlow,  6. 

Weeks,  Rev.  Mr.,  402. 

Weldon,  Rev.  Dr.,  456. 

Wells,  Rev.  Dr.  E.  R.,  26;  at 
mission  of  Wabasha,  29;  ex- 
aminer for  Enmegahbowh,  178 ; 
the  Holy  Herbert  of  diocese,  241 ; 
elected  Bishop  of  Milwaukee,  349, 
360. 

Wells,  H.  T.,  27. 

Welsh,  Mr.  WUUam,  262. 

West,  Miss,  109. 

Westcott,  Rt.  Rev.  Dr.,  406,  434, 
466. 

Wetherspoon,  Captain,  testimony 
to  good  character  of  Indians,  168. 

Whipple,  Benjamin,  grandfother  of 
Bishop  W.,  1. 


Digitized  by  CjOOQ IC 


INDEX 


573 


Whipple,  Major  Charles,  son  of 
Bishop  W.,  a02. 

Whipple,  Rev.  George  B.,  brother 
of  Bishop  W.,  197,  206. 

Whipple,  Mrs.  George,  niece  of 
Daniel  Webster,  12. 

Whipple,  Rev.  Cieorge,  uncle  of 
Bishop  W.,  4. 

Whipple,  Rt.  Rev.  Henry  Ben- 
jamin, ancestry,  1 ;  childhood,  2  ; 
hurch  training,  2 ;  story  of  ex- 
periment with  electric  telegraph, 
3;  goes  to  boarding  school  and 
college,  4 ;  enters  business  with 
his  father,  4 ;  interest  in  politics, 
6;  appointed  Diyision  Inspector 
with  the  rank  of  colonel,  5  ;  de- 
cides to  prepare  for  Holy  Orders, 
6;  ordained  deacon  and  priest, 
6 ;  called  to  Zion  Church,  Rome, 
N.  Y.,  6 ;  married,  6 ;  stories  of 
first  parish  7-12  ;  illness  of  Mrs. 
Whipple,  13;  goes  south  and 
accepts  temporary  cure  of  Trinity 
Church,  St.  Augustine,  13 ;  mis- 
sionary services  and  journey 
through  Florida,  13 ;  first  service 
at  Palatka,  15 ;  visits  Charleston 
for  missionary  aid,  16 ;  returns 
to  Rome,  18 ;  called  to  other 
churches,  18 ;  goes  to  Chicago, 
helps  to  organize  and  is  called 
to  Free  Church  of  the  Holy  Com- 
munion, 18;  work  in  Chicago 
parish,  19,  24;  asked  to  take 
charge  of  Swedish  church  of  St 
Ansgarius,  25 ;  insists  on  pay- 
ment of  assessment  for  support 
of  bishop,  25 ;  elected  Bishop  of 
Minnesota,  26 ;  consecrated,  27  ; 
first  confirmation,  29 ;  first  ser- 
vice in  diocese,  29 ;  visits  Indian 
mission  of  St.  Columba,  29 ;  first 
Indian  communion,  31;  settles 
trouble  with  Indians  at  Leech 
Lake,  45-48 ;  argument  against 
pine  sale,  48;  defends  Rev.  E. 
P.  Smith,  49;  letter  to  Presi- 
dent  Buchanan,  50;    death  of 


father,  54 ;  visits  diocese,  54 ;  first 
service  in  Faribault,  59 ;  reasons 
for  choosing  Faribault  for  a  resi- 
dence, 59  ;  seal  for  diocese,  60 ; 
family  comes  to  Faribault  60; 
visits  Lower  Agency  of  Sioux 
Indians,  60 ;  returns  to  Faribault 
and  ordains  Samuel  D.  Hinman, 
61 ;  visits  mission  of  St.  John, 
62,  takes  charge  of  daughter  of 
Wa-kin-yan-was'-te,  62 ;  baptizes 
Good  Thunder,  64 ;  goes  to  Wash- 
ington to  plead  for  red  men,  66 ; 
diary  of  first  visit  to  Red  Lake, 
68-84;  stories  of  expeditions 
through  Indian  country,  85->95 ; 
preaches  to  First  Regiment  of 
U.  S.  Volunteers  from  Minnesota, 
96,  97 ;  holds  a  service  for  Gen- 
eral McClellan,  97  ;  letter  to  Gen- 
eral McClellan  from  hospital,  98 ; 
goes  to  Washington,  99 ;  visits 
General  Meade^s  camp,  100 ;  con- 
versation with  General  Halleck, 
100 ;  address  at  burial  of  General 
Meade,.  103;  in  Sioux  country, 
106 ;  visits  Chippewa  Mission  at 
Crow  Wing,  107;  goes  to  St. 
Cloud,  108 ;  gets  news  of  Sioux 
outbreak  at  St.  Paul  and  goes  to 
Faribault  and  St.  Peter,  122; 
article  on  The  Duty  of  Citizens 
Concerning  the  Indian  Massacre, 
123-180 ;  services  at  Fort  Snell- 
ing,  198 ;  brings  friendly  Indians 
to  Faribault,  134 ;  visits  Wash- 
ington and  President  Lincoln, 
136 ;  attends  General  Convention 
in  New  York,  138;  address  to 
President  Lincoln,  138;  meets 
Indian  chief  Madwaganonint, 
142 ;  visit  to  Washington,  144 ; 
obtains  treaty  and  sends  two  In- 
dian clergymen  to  Red  Lake, 
145;  assists  in  consecration  of 
Bishop  of  Saskatchewan,  154 ; 
address  to  Y.  M.  C.  A.  in  Lon- 
don, 155;  visiU  Alaska,  156; 
asks  Board  of   Missions  for  a 


Digitized  by  CjOOQ IC 


674 


INDEX 


bishop  for  Alaska,  156;  letter 
concerning  Mr.  Duncan,  166; 
stories  of  Colonel  Scott,  169 ;  an- 
ecdotes, 159-161 ;  takes  son  of 
Shadayence  to  educate,  161 ;  let- 
ter from  Shadayence,  161 ;  sto- 
ries of  Bey.  Sherman  Coolidge, 
162-164 ;  consecrates  St.  John's 
Church,  White  Bear  Lake,  166 ; 
visits  Washington  in  behalf  of 
Santee  Sioux,  167;  lays  comer 
stone  of  Bishop's  Church  at  Fari- 
bault and  of  Seabury  Divinity 
Hall,  187;  opens  St.  Mary's 
Hall,  189 ;  goes  to  England,  190 ; 
builds  boys'  school,  191 ;  obtains 
detail  of  army  officers  as  instruc- 
tors, 196 ;  opinion  on  religion  in 
public  schools,  197 ;  buys  first 
books  for  Seabury  Library,  198 ; 
on  clerical  dress,  207  ;  on  prepa- 
ration of  sermons,  208 ;  training 
of  candidates  in  reading  and 
speaking,  209 ;  letters  on  tolera- 
tion, 209-213;  letter  on  condi- 
tions of  aid,  213 ;  delivers  address 
in  Concord,  Mass.,  217 ;  quota- 
tion from  Convention  address 
of  1879  on  deaconesses,  218 ;  on 
change  of  pastorate,  220 ;  quota- 
tion from  address  to  diocesan 
council  on  ritual,  221-226 ;  visits 
in  London,  226 ;  goes  to  Rome, 
228;  travels  in  Palestine,  229- 
239 ;  baptizes  fellow  traveller  in 
the  Jordan,  236-237  ;  has  Syrian 
fever,  238 ;  in  Paris,  239 ;  return 
to  Minnesota,  240 ;  service  in 
Mille  Lacs  lumber  camps,  244 ; 
attends  meeting  of  Boiurd  of 
Missions  in  New  York,  256; 
visits  Chippewa  bands  with 
Dr.  Washbume.  and  others, 
266 ;  goes  to  north  shore  of 
Lake  Superior,  260;  reads  re- 
port to  Board  of  Missions  in 
New  York,  1868,  261;  reads 
same  in  Cooper  Institute,  262 ; 
assists  in  consecrating   Bishop 


Hare,  262 ;  meets  Dr.  Selwyn  at 
(General  Convention  in  Baltimore, 
1871, 267 ;  guest  of  Bishop  Thor- 
old  on  a  visit  to  Alaska,  2i 
makes  an  address  in  the  Cathe- 
dral, Rochester,  England,  269 
anecdotes — of  personal  meetings 
with  Dean  Hole,  269,  Rev.  A.  H. 
K.  Boyd,  270,  Hon.  John  Walter, 
272,  Mr.  Caird,  273,  Dean  Ram 
say,  274,  Admiral  Ramsay,  274, 
of  preaching  in  Glasgow*  Sir 
Harry  and  Lady  Lennsden,  and 
preaching  in  Victoria  Hall,  275, 
Lord  Cairns,  276,  English  Church 
Congress,  277,  Massachusetts 
Colonial  Council,  277,  Bishop 
Brooks,  277,  Dr.  McAU,  279,  Dr. 
Theodore  Evans,  280,  Miss  de 
Bruen,  280,  of  journey  through 
Spain,  282,  Mr.  Layard,  283, 
John  Hay,  283  ;  declines  to  take 
charge  of  distribution  of  appro- 
priation for  Sioux,  and  later  ac- 
cepts the  trust,  285;  speech  to 
Diocesan  Council  in  1869,  289; 
defends  Secretaiy  Schurz,  291 ; 
resolution  of  Diocesan  Council, 
commending  efforts  of  Bishop 
W.,  292;  illness,  and  kindness 
of  General  Sibley,  292 ;  Commis- 
sion to  the  Sioux,  298-306 ;  meets 
Indian  Peace  Commission  in 
Washington,  307 ;  Commission 
to  the  Chippewas,  313;  inter- 
views with  President  Cleveland, 
314 ;  address  to  annual  meeting 
of  Orthodox  Friends  in  Balti- 
more, 1871,  316;  address  to 
Hicksite  Friends,  316;  preface 
to  **A  Century  of  Dishonor," 
316  ;  on  fishing,  320-322 ;  public 
calamities,  323-324 ;  escape  from 
lunatic,  324 ;  railroad  accident, 
326 ;  correspondence  with  Bishop 
Whitehouse  on  visit  to  Dr.  Che- 
ney, 329-338 ;  offered  an  English 
bishopric,  339 ;  letteis  on  subject 
of  accepting  bishopric  of  Sand- 


Digitized  by  CjOOQ IC 


INDEX 


676 


wich  Islands,  340-S48;  begin- 
ning  of  American  Church  Con- 
gress, 351 ;  plea  for  love  and 
unity,  362-357  ;  letter  to  Bishop 
Wilberforce,  367 ;  visit  to  Ha- 
vana, 358-360;  elected  one  of 
the  trustees  of  the  Peabody 
Fund,  361 ;  meeting  with  George 
Peabody,  371 ;  on  prison  reform, 
374-373;  letter  to  Archbishop 
of  Canterbury,  1867,  376;  in 
Florida,  winter  of  1879,  379; 
on  slavery  and  the  negroes, 
380-384;  on  Seminole  Indians 
in  Florida,  384-389;  stories  of 
chance  meetings  and  results,  389- 
394;  on  love  and  faith,  394- 
399;  the  Yellowstone  Park, 
399;  opens  Lambeth  Confer- 
ence in  1888,  401;  degree  of 
Doctor  of  Divinity  from  Durham 
University,  404 ;  dinner  and 
service  at  Durham,  404 ;  service 
at  Canterbury,  404 ;  preaches  at 
consecration  of  Croyden  church, 
406 ;  preaches  before  University 
of  Cambridge,  405;  Cambridge 
gives  degree  of  Doctor  of  Laws, 
405;  preaches  triennial  in  St. 
George's,  New  York,  in  1889, 
406 ;  invited  to  spend  the  winter 
in  Egypt,  406;  visits  Dean 
Davidson  at  Windsor  and  is 
summoned  by  the  Queen,  407 ; 
visits  Archbishop  Benson,  407 ; 
preaches  in  Westminster  Abbey, 
408  ;  spends  Christmas  in  Paris, 
409;  in  Egypt,  409-411;  in 
Greece,  411-413 ;  in  Constanti- 
nople, 413 ;  in  Cyprus,  Brindisi, 
Mentone,  414 ;  anecdotes  of  per- 
sonal friends,  416-430;  meeting 
of  General  Convention  in  Minne- 
apolis, 481-441 ;  anecdotes,  442- 
446;  attends  fourth  Lambeth 
Conference,  446 ;  marriage,  446 ; 
preaches  in  Salisbury  Cathedral, 
446;  preaches  in  Cambridge, 
460;   preaches  in   Stratford-on- 


Avon,  and  addresses  children, 
451 ;  address  at  missionary  meet- 
ing in  Southwell  Minster,  463; 
in  London  for  the  Jubilee,  464 ; 
address  in  Lichfield  Cathedral, 
455;  address  at  Hanover,  456; 
at  opening  of  Lambeth  Confer- 
ence, 457 ;  garden  party  given  by 
Dean  Farrar,  457 ;  responds  to 
toast  at  banquet  of  American 
Society  in  London,  468  ;  extract 
from  sermon  before  Lambeth 
Conference,  1888,  469 ;  Confer- 
ence of  1897,  463-469 ;  goes  to 
Scotland,  469 ;  trip  from  Oban  to 
lona,  472 ;  takes  part  in  services 
at  Tennyson  Memorial,  Isle  of 
Wight,  472;  visits  and  anec- 
dotes, 472-483 ;  General  Conven- 
tion of  1898  in  Washington,  484 ; 
letter  to  Bishop  Riley,  486 ;  ad- 
dress to  Church  Missionary 
Society  of  England  in  1899,  487  ; 
University  of  Oxford  confers  de- 
gree, 489;  returns  to  diocese, 
490;  celebrates  fortieth  year  of 
election  to  Episcopate,  490 ;  on 
Indian  missions  and  general 
mission  work,  491-494;  Papers 
on  Indian  questions,  letter  to 
President  Lincoln,  610 ;  what 
shall  we  do  with  the  Indians, 
614 ;  letter  to  Indian  Commis- 
sion, 619;  on  moral  and  tem- 
poral condition  of  Indian  tribes, 
621 ;  a  True  Policy  toward  the 
Indian  Tribes,  1877,  648 ;  letter 
to  President  of  the  United  SUtes, 
658 ;  letter  to  Hon.  Commissioner 
of  Indian  Affairs,  661. 

Whipple,  CapUin  John,  130. 

Whipple,  John  H.,  father  of  ^ishop 
W.,  1,  3,  64. 

Whipple,  Miss  Mary,  176. 

White,  Fisher,  wife  of,  81. 

White,  Hon.  Mr.,  413. 

White,  Mr.  Henry,  468. 

White,  Rev.  J.  H.,  849. 

White  Antelope,  688. 


Digitized  by  VjOOQ IC 


576 


INDEX 


Whitehouae,  Bishop,  conversation 
on  oonfinnation  of  an  actress,  23, 
26 ;  advises  Bishop  W.  to  accept 
episcopate,  26 ;  one  of  the  pre- 
senters of  Bishop  W.,  28; 
preaches  at  dedication  of 
Bishop*s  Cathedral  in  Faribault, 
188;  correspondence  with  Bishop 
W.,  820-^38,  341;  interest  in 
Swedish  church,  436. 

Whittingham,  Bishop,  officiates  at 
buria^  of  "Old  David,"  16; 
offers  library  to  Seabury,  199; 
speech  from  chancel,  261 ;  decides 
Bishop  W.  to  accept  trust  of 
appropriation  of  Congress  for 
Indians,  286 ;  letters,  342,  347 ; 
makes  nomination  for  first  resi- 
dent Protestant  clergyman  in 
Cuba,  360 ;  letter,  377. 

Whittlesey,  General  £.,  662. 

Wigram,  Rev.  Dr.,  406. 

Wilberforce,  Bishop,  226,  277,  443. 

WilcoxBon,  Bey.  Timothy,  66, 
248. 

Wilder,  Judge  E.  T.,  27,  147,  194. 

Wilkins,  Captain,  136. 

Williams,  Rev.  John,  of  Omaha,  68. 

Williams,  Rt.  Rev.  John,  quotation 
from,  32 ;  letter,  340 ;  teacher  of 
Bishop  Thomas,  360 ;  nominates 
Bishop  W.  to  preach  opening  ser- 
mon before  Lambeth  Conference, 
401 ;  entertains  Bishop  Oden- 
heimer  and  Bishop  W.,  428; 
absent  from  General  Convention, 
432 ;  opinion  on  Council  of  Ad- 


vice headed  by  Archbishop  of 
Canterbury,  460;  letter  written 
by  secretary,  461. 

Williamson,  Rev.  Dr.,  tribute  to 
character,  61. 

Wills,  Hon.  Louis,  369. 

Wilmer,  Bishop  Joseph,  P.B.,  882, 
421. 

Wilson,  Rev.  Dr.  E.  S.,  206. 

Wilson,  Rev.  W.  D.,  D.D.,  28, 244. 

Winthrop,  Hon.  Robert  C.,  Pres. 
of  Trustees  of  Peabody  Fund, 
361 ;  name  given  to  Nonnal  Col- 
lege, S.  C,  363;  invites  Bishop 
W.  to  preach  at  White  Sulphur 
Springs,  364;  tribute  to,  366; 
letters,  366-371. 

Winthrop  Normal  College,  S.  C, 
363. 

Winton,  S.,  letter  offering  bishopric 
of  Sandwich  Islands,  339,  346. 

Woman's  Auxiliary  to  Board  of 
Missions,  439. 

Wood,  Major  C.  H.,  667. 

Wooster,  661. 

Wordsworth,  Rt.  Rev.  Dr.,  449. 

Worth,  General,  169,  384,  386. 

Wright,.  Colonel,  666. 

Wright,  Rev.  Benjamin,  13. 

Wright,  Rev.  Charles,  179. 

Wyman,  Mrs.,  202. 

Yellowstone  National  Park,  309. 
Toung,  Bishop,  379. 
Young,  E.  H.,  461. 
Young-Man-Afraid-of-His-Hone, 
300. 


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THE   LETTERS  OF 

Elizabeth  Barrett  Browning 

EDITED  WITH  BIOG%APHICAL  ADDITIONS 

BY 

FR£D£RIC  O.  K£NTOir 
Cloth.    Crown  8vo.    With  Portraits.    Price,  $2.50 

"  The  following  collection  of  Mrs.  Browning't  letters  has  been  prepued  in  the  eooTie* 
tion  that  lovers  of  English  literature  will  be  glad  to  make  a  closer  and  more  intimate 
acquaintance  with  one— > or.  it  may  truthfully  be  said,  with  two— of  die  most  interesting 
literary  characters^  of  the  Victorian  age.  It  is  a  selection  from  a  laige  mass  of  letters, 
written  at  all  periods  in  Mrs.  Browning's  life,  which  Mr.  Browning,  after  his  wife's 
death,  reclaimed  from  the  friends  to  whom  they  had  been  written,  or  from  their  represen- 
tatives. The  letters  passed  into  the  possession  of  his  son,  Mr.  R.  Barrett  Browning,  with 
whose  consent  they  are  now  published.  In  this  collection  are  comprised  the  letters  to  Miss 
Browning  (the  poet's  sister,  whose  consent  has  also  been  freely  giren  to  the  publication), 
Mr.  H.  S.  Btr^d,  Mrs.  Martin,  Miss  Mitford,  Mrs.  Jameson,  Mr.  John  Kenyon, 
Mr.  Chorley,  Miss  Blasdon,  Miss  Haworth,  and  Miss  Thomson  (Madsme  Emil  Brun). 
To  these  have  been  added  a  number  of  letters  which  have  been  kindly  kat  by  their 
Qossessors  for  the  purpose  of  the  present  volumes."  —  EdiUt^t  Prtfaet, 


Alfred,   Lord  Tennyson 

Jl  MEMOIR 

BY 

HIS  SON 
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be  the  varying  opinions  of  his  exact  rank  among  the  greatest  poets — into  one  of  the  few 
masters  of  English  verse,  will  be  found  full  of  thrilling  interest  not  onW  by  the  critic  and 
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"  Two  salient  points  strike  the  reader  of  this  memoir.  One  is  that  it  is  uniformly 
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THE   MACMILLAN   COMPANY 

66  FIFTH  AVENUE,  HEW  YORK 


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Bismarck 


Secret  Pages  of  bis  History  :  being  a  Diary  kept 

BY 

Dr.  MORITZ  BITSCH 

DUIONG  TWENTY-nVE  YEARS*  OFFICIAL  AND  PRIVATE   INTER- 
COURSE WITH  THE  GREAT  CHANCELLOR 

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Meanwhile  we  have  a  subetitute  for  them  in  the  two  capacious  volumes  published  by  The 
Macmillan  Companv.  .  .  .  The  Prince,  indeed,  may  be  said  to  have  been  a  collaborateur 
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The  Story  of  Gladstone's  Life 

BV 

JUSTIN  Mccarty 

AM^  tf  •'A  History  of  Our  Own  Times!*  ^TTU 
Four  Giorges^^  etc, 

8vo.    Cloth.    $3-50 

**  Mr.  McCarthy  may  be  congratulated  upon  the  splendid  memorial  he  has  raised  to  hit 
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"  The  best  of  the  popular  biographies  of  the  great  politician.**  —  The  Dial, 

**  A  masterly  r^urn^  of  the  character  and  public  career  of  the  great  English  commoner." 

—  Boston  Transcript. 

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students  of  English  polidcs  during  the  nineteenth  century.** — Springfield  Republican. 

**  Mr.  McCarthy  tells  the  story  of  both  the  private  and  public  life  of  the  *  Grand  Old 
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THE   MACMILLAN   COMPANY 

66  FIFTH  AVSNUB,  HSW  YORK 


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