the savage has entirely abandoned his old ways, forsaken his paganism, and, of his own motion, is practicing self-restraint and continuously striving for attainment of those higher objects which are the aspirations of the civilized man.

Even if the agencies now at work in this field should be increased many-fold, the work would still more than tax the forces and resources engaged, and in view of that fact, even if no other and better reason were urged, it seems there could be no more important practical step for the further betterment of religious conditions among the Indians, than by adopting, as the first principle of procedure, that there shall be no conflict by the various denominations; but wherever an Indian tribe, or an individual of an Indian tribe is under the tutelage of any particular denomination, the other denominations should not interfere with its work, but permit it to go on.

If it was understood that no zealot, however pure his motive might be, would be permitted to invade the field which another Christian denomination occupied, and if it were done, he would incur the disapproval of his own denomination which would interfere to prevent it, we might bring about a situation where every Christian influence might work with all the opportunity that could be given to it, for the Christianizing of the pagan savage.

But so long as there is any tribe, or any member of a tribe, without the influence of Christian teaching, the newcomer in the field should seek out that tribe or that people and not, even in the most indirect way, interfere with the efforts of others already engaged.

The immediate effect of such a policy would, perhaps, not emphasize our unity upon the Indian mind, but it certainly would not emphasize our differences. It would do much to prevent discord among the various denominations engaged in this laudable work, and would give the yield of full results to the efforts of all.

Another suggestion which might be of value is that the work of this Conference, and its suggestions and deliberations, should be published more generally, and public attention directed to its work, not for any glory which might come to the Conference, but in the hope that the obligation which the American people owes to the uncivilized American Indian might be more thoroughly understood, and thus a greater co-operation with this work be awakened.

There are many well-disposed persons who believe in the efficacy of religious influence upon the Indian, although they themselves belong to no special Christian denomination, who could be induced to aid the cause, to create and keep up an

active public sentiment in favor of your work on this line, and the kindred purposes of your Conference.

It cannot be expected that even this Conference would arrive, in one session or in two sessions, at the perfect course of procedure, or that even if it did, that procedure would be accepted at once as the best. If we are to face a century or more of this work, and two or three generations of our people be required to continue in this field, in time the best plans will ultimately be adopted. The sooner we arrive at a general concensus as to what is best to be done by co-operation in this great work the better. It will mean the increase in the efficiency of these various agencies in this field. Greater recognition will be given to the work by the public as its fruits become more manifest and perhaps a larger number of persons may be induced to enter actively into the field of religious emancipation of the pagan Indian.

The very contemplation of the work of the Conference will have a humanizing influence. It is so necessary, now that our possessions are being extended, it may help to curb the restless spirit of vain glory so detrimental to free institutions, and make men advocates of right rather than of power. It may be one of the forces that will help our people to glory in justice rather than wealth, and inspire us all with a tenderness for one another, high or low, as the children of one country and the same God. (Applause.)

THE CHAIRMAN: Now we shall hear from the Society of Friends, through MR. E. M. Wistar.

ADDRESS OF MR. E. M. WISTAR.

To work in the present and for the future is of more value than too much telling of what has been done in the past. Perhaps, however, my limited remarks may best have a slight historic background. Of course, they must come as from a member of the Religious Society of Friends and from one actively associated with the administration of Friends' United Indian mission effort for a number of years.

In the year 1682, William Penn, Friend and Governor of Pennsylvania, stood under the Elm tree at Shackamax, by the Delaware River, and in conclusion of an address to the assembled Indians of that locality and day said "Our desire is not to do injury and thus provoke the Great Spirit, but to do good. We are now met on the broad pathway of good faith and good will, and no advantage will be taken on either side, but all will be openness, brotherhood and love." To

which the Indians responded "they would live in love and peace with 'Onas' and his children so long as the sun and moon shall endure."

Some of us here are very glad to know that on neither the one part nor on the other were these idle words. We believe they were tokens of a pure fellowship and faith on either hand, and through seven generations the pact has been kept.

In asking of King Charles the grant of land which became Pennsylvania, Penn set forth that he had in view the glory of God "by civilization of the poor Indians and their conversion by just and lenient measures to Christ's kingdom; and George Fox wrote "let them know the principles of truth so that they may know the way of salvation and the nature of true Christianity and how Christ has died for them."

From the early days until now, it will safely be said that some Friends have always been endeavoring to help some Indians and to lead them to a knowledge of best things for this life and for the life to come.

In 1795, Philadelphia Yearly Meeting of Friends instituted a standing Committee on the subject of the improvement and civilization of the Indians. This Committee by successive appointments is still continued, and has under its care an Indian boarding school and industrial farm at Tunesassa in western New York still actively supported and operated following an existence of one hundred and nine years. During the past century much individual and unrecorded missionary effort was continuously being made, and the scattered bands were followed as they were dislodged and driven westward by other whites less mindful of the tribesmen's rights and welfare.

In 1869, the year of President Grant's inauguration of the Board of Indian Commissioners, Grant's Peace Policy was also for a short period put into effect. In his first message to Congress we find: "I have attempted a new policy towards these wards of the nation with fair results so far as tried, which I hope will be attended ultimately with great success. The Society of Friends is well-known as having succeeded in living in peace with the Indians in the early settlement of Pennsylvania, while their white neighbors of other sects in other sections were constantly embroiled. They were also known for their opposition to all strife, violence and war. These considerations induced me to give the management of a few reservations of Indians to them, and to throw the burden of the selection of Agents upon the Society itself."

At this juncture our Society organized its Associated Executive Court on Indian Affairs with delegates from the several American Yearly Meetings. Under its direction cooperation

was had with the said Peace Policy while it was allowed to continue operative, and following its discontinuance during a succeeding administration work of a more strictly religious character was taken up and has been actively continued, mostly at ten principal stations and a number of sub-stations, all in Indian and Oklahoma Territories.

To make proselytes for our Religious Society I trust has at no time been prominent in the work of any of these missions, but we hope the plain Gospel message has been faithfully given whereby many loads have been lightened and many souls gathered into the Kingdom of our Lord and His Christ through the influence of the Holy Spirit.

No doubt, some of our best and most effectual efforts have been exerted in connection with, and I may say in cooperation with a few government Indian boarding schools. At this time we have mission stations well established adjacent to Shawnee, Wyandotte and Otoe Government Schools, and for a number of years past (particularly at the two former) our missionaries have had most cordial and agreeable relations with the officers, teachers and pupils therein. Without much definite knowledge in the matter, I judge similar conditions obtain at other schools with other denominations.

How can the general mission effort be broadened or made more effective? Can we have a union that will further its vital interests? That is, the spread of the Gospel Message and the increase of the Kingdom of God. Perhaps this would be too much to look for, even if it should be for the best. And yet, Christianity is social, and innately calls for brotherhood and mutual helpfulness, and I take it, no definition of religion can be more satisfying to one having a true missionary spirit than that it is "to serve God with a pure heart fervently"-"to visit the fatherless and the widow in their affliction, and to keep one's self unspotted from the world." It would seem that in such things denominationalism might be suppressed and results increased.

In the report of the Committee which brought this general subject prominently before us last year, I think Christian Association possibilities was named, and I trust we will give full consideration to the subject of a possible organization with united support. In passing, I would strongly endorse the industrial idea as associated with missionary effort. should not be neglected.

It

To return;-Some movement which should, in a measure neglect denominational lines, and yet conserve our resources and gradually cover the entire Indian population as it year by year is becoming obsolete, calls for our care. If we are

in earnest and work with singleness of purpose, some such scheme should not be impracticable.

To name two of the great antagonists which we find ever ready to fight our work and to destroy and not to build up; there is of course liquor and there is the dance-liquor furnished by the white man; the old Indian dance made hideous and vilely immoral, also by the admixture of the base white man. Could these two influences be obliterated, a great load would fall from off the missionaries, and a great relief would be found in favor of all that makes for peace and righteousness in those neighborhoods where they now exist. They have been and are today, what similar things in our uncivilized civilization are the land over-a curse and a terrible snare. Possibly some action by this Conference may help to abate them or may induce the Federal authorities to make fresh and stronger efforts for their suppression.

In past years missionaries and missionary organizations have at times had encouragement and assistance from the Indian Department. This has mostly been of an incidental character, but it has been helpful.

In closing I wish to acknowledge this and to express appreciation to the Indian Office for its courteous aid in our humble efforts, and to submit the thought that whatever civilizing work is being fostered and carried on by our Government there must go with it at least a real and substantial leavening of Christ's Gospel or the Government work will not stand; it will not long progress, and it will fail to be permanent. The road over which the tribal Indian has yet to travel in reaching full citizenship of the great nation surrounding him is very rough and treacherous and many are falling by the way. Let us unite in our endeavors to help him forward and to give him an acquaintance, according to our several ability, with the mind of Christ.

For ourselves, as well as for those for whom we expend our endeavors, it is most necessary to "Seek first the Kingdom of God and his righteousness," for any other course must result in half-hearted labors and indifferent results.

THE CHAIRMAN: The last speaker will be REV. DR. E. E. CHIVERS, of New York, representing the Baptist Home Missions.

ADDRESS OF REV. DR. E. E. CHIVERS

Dr. MacLaren, the famous preacher of Manchester, England, said on one occasion,-"The surest way to petrify the feelings is to excite them and then give them nothing to do."