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THE WHITWORTH COLLEGE PLATFORM. Whitworth College is an earnest advocate of general culture as the best possible all around preparation a young man or young woman can have for the work of life. This

ings a view of surpassing grandeur is had, with Mount Tacoma in the distance. Tourists who have travelled the world over say they have seen nothing to surpass it.

This college is meeting a real need in Washington and doing the work of education for the Presbyterian Church in that growing section of our country.

Rev. Donald D. McKay, D.D., has recently been elected president of the college.

The property is valued at $155,000.00. The college has a small endowment with several large pledges from J. J. Hill and Andrew Carnegie, the payment of which is being delayed until other generous givers shall have done their share toward the endowment fund.

is an age requiring, besides mental power and acuteness of thinking, great versatility and ready adaptation to the exigencies of life.

It must be kept in mind all the time that knowledge is not the highest value sought, but culture, the discipline of the powers, the vitalizing of the faculties and the developing of self-activity.

The dominant thought in education and in the preparation for active life is the supreme importance of character. Christian education means the utilization of the best years of acquisition for founding deep and broad principles of conduct. Expertness, capacity, knowledge, culture-all are valueless without character. There can be no true success, no real honor, no permanent good, without nobility of character.

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HETHER by best chances it takes five years or by poorest chances it takes five hundred years, the Indian's full "place and destiny" in the life of the nation-as that of every other man-is only reached when he has been developed into a useful, respected and co-equal citizen. To accomplish this the chains of his slavery to ignorance and consequent uselessness, and his

subserviency to a restraining, exploiting, erratic system must be removed. He must be educated and trained out of his tribal past into real useful American life and given the ability to use and defend all his citizen rights. He must be transformed from a consumer and a bugaboo into a producer and a tranquilizer. He cannot become a complete citizen if he clings to his past. There must be no holding on to Indianism in

Rudolph Blankenburg, just elected mayor of Philadelphia, emigrated from Germany when twenty years of age. Throughout the whole period of his career in America he has aspired to the highest type of American citizenship in his associations, his business, and in every other way. This course has not in any sense made him disrespectful of his origin

his transformation, for any of that will in proportion reduce the quality of the citizenship he is capable of and continue a distrust of him.

Foreigners who come to this country and through race organizations divide their energies and patriotism by clinging to the things they emigated from, are by just that much the less a force as citizens.

but has rather exalted it. If he had spent his years in America in affiliation with German societies and associations, holding himself aloof from the high contact he did seek, he would not now be mayor of the great city of Philadelphia, because by dividing his power to become a great American he could not have as fully developed, and his German affiliations would have clouded his Americanism.

Bender, an Indian, pulled from his tribe into American environ

ment, given the enabling intelligence, enters base ball, sticks and reaches eminence. He had to have the chances, and they did not exist in the tribe.

If from the beginning the Indians had been recognized as men, encouraged and helped by us to come into contact with the best of our people freely, that in itself would have made them English-speaking, useful citizens long

ago. If that contact had been along the same high lines of liberal education and training in our industries, business and social life our best citizens receive, they would today be aligned with our best citizens. If that contact had been with our lowest population, limited by meager education and industrial training, their citizenship would be on that plane.

Twenty-four years ago Miss Frances E. Willard was my guest at Carlisle. She asked me how I could get the Indians out of their sad estate and into our American life as useful citizens. My answer can be found in her "Glimpses of Fifty Years" on page 543, and it is in part as follows: "There are about 260,000 Indians in the United States. There are 2,700 counties. I would divide them up in the proportion of about nine Indians to a county and find them homes and work among our people. That would solve the knotty problem in three years' time and there would be no more an 'Indian Question." Over and over again I have used this illustration. I know by a multitude of experiences, some of them with the toughest of Indian character, that this is both practical and practicable, and that all Indians placed thus in good surroundings for three years would understand and be speaking English, be sufficiently useful to enable them to locate among our people successfully, and that the barriers of language and the disabilities of prejudice and uselessness would be practically removed. I know that if properly environed they would imbibe sufficient knowledge, industry and interest in our affairs to enable them to get on as a very part of our people, and that they could from that on reasonably aspire to the best there is in our American life. If during this experience alt had educational privileges, they would come to desire more, and, under the opportunities our country opens to all aliens, they could and would go on of themselves to higher things.

When we give this treatment without limitation to foreigners, as we do in numbers yearly, vastly greater than all our Indians, it does seem that in the course of a few years we might accomplish it for the Indians. We increase our population by foreign immigration a million a year and through this process Americanize them. We forced the negro to come here, and in a measure, submit to this contact, and he has grown to

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over ten million among us. He probably came from as many tribes as our Indians, but his whole past is gone; he has our language and is a citizen, free to develop and use his abilities throughout the length and breadth of the land. The shortcomings bothering him and us today are due to inadequate chances, which includes control.

Two hundred and sixty thousand Indians, by a segregating prison treatment, are still Indians, largely non-English speaking, and a burden to us in tribal masses. A national management and reservation segregations for negroes, and for each separate race of foreigners coming to this country, would inevitably have perpetuated race masses to the exclusion of all development into American citizens. There are plenty of other hindrances to Indians, but about all of them are the natural outgrowth of the race-izing system. If the purpose of government management from the beginning had been to illustrate and glorify our Declaration of Independence and our Constitution through bringing our few Indians into the full benefits these proclaim for "all men," all other influences would have aligned with that purpose, we would have been saved the national shame we are now under, and our Indians would be saved, and be much greater in numbers, rejoicing that such good men had come to lift, instruct, absorb and unite with them in developing this fair land as one common heritage.

As government management is blamable for the conditions and results, the government should entirely reverse its policy and at once help the Indian to the best of chances. The obligation of the nation to train and equip the. Indian for his place as a good citizen is all the greater because of the maladministration of the past.

To a very large extent the churches have set the pace. The success of the churches among the Indians would all along have been vastly greater if their curriculum had included a course in citizenship and encouragement to

push out into the United States. To do what ought to be done disturbs many indurated interests with great genius to oppose. Many of these could ably help, and ought to help in the wider purpose.

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HE interpreter's Indian wife,-Baker is a half-blood-had brought in a saucer of tipsin roots. Dried and crisp, they can be eaten like crackers. I had helped myself and was opening my tablet to take dictation, when the cabin door opened. Indians do not knock.

I looked up,-three Indians stalked in. "How!" they said; speech followed with the interpreter. It is impolite to interrupt conversation among Indians. I waited.

The Indians took chairs along the wall. Baker spoke:

"This man want to ask to you one question!" "Say on!" said I. It pays to humor a red man when you want dictation.

"Where you white men came from?"

"From Germany, or our fathers did." 1 added quite a bit of Saxon history. Indians are patient listeners.

"We not mean that; who made you?"

"God," I answered; the question seemed

easy.

"How you know?"

"From the Bible, God's revelation," I said, with real reverence.

"How you know that for true?-how God make that revelation?"

"In different ways. By dreams and visions to men we call prophets; by the life and teachings of Jesus Christ, the Son of God." "How you know He Son of God?" "Because He worked miracles and raised Himself from the dead," I answered.

"Very well; now you tell us why our way not as good as white way! We had our gods, just as white men have their God; we not have Bible for we not know how to read, but we have old men in tribe that tell old tales, and things what we must do that they learn from their fathers; and we pay them,robes, blankets, gun, lots of thing, just as col

OF "MYTHS OF THE RED CHILDREN."

German forests! They did not scalp their enemies, but they drank wine from cups made from their dead foemen's skulls. Because these men believed Jesus Christ was the Son of God and became Christians, you Indians are living today. The number of consistent Christians even among white people, may not be very large; but it is their influence that has saved reservations to you, given you plows and cattle, built your schools and provided rations for your old people. If my ancestors hadn't become Christians, there wouldn't be a red skin alive today in America; they would have bayoneted you folk off the earth!"

I spoke with a little heat.

The gleam of humor fled, and the faces became grave. One of the Indians spoke a few words to the interpreter; all arose and quietly left the cabin.

"What did they say, Baker?" I asked.

"They say, 'Tell Mr. Wilson what he say about Christian very true. He not need to tell us that, we Indians, we all know that."

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T was a sultry day in August, 1862. I was sitting in the hotel of a little town in central Ohio, whither I had gone in search of a helpmeet in my mission work among the Sioux Indians in Minnesota. The Civil War was at its height. So when a Cincinnati daily was flung on the table I seized it greedily, but forgot all about my friends at the South when my eye caught the big headlines: "Horrible Massacre by the Sioux. 500 Whites Butchered. Redwood Agency Destroyed."

Redwood Agency was where I had been preaching for two years. A little white church building, and lumber for a one-room manse, were there by my efforts. Forty miles west my father, Rev. T. S. Williamson, M.D., was located; and further on a few miles was Rev.

S. R. Riggs, D.D., each with their families. At each of the three points was a little church organization of Indians numbering in all about 60 members. Such was the visible fruit of 27 years of missionary work.

I was back in Minnesota as soon as possible. I found the horrible tales that I read as I went, though distorted, too true. Through the fidelity of the converts no life in any mission family was lost. It was the most terrible massacre ever committed by Indians. Nevertheless, if the grievances of the Indians, which led to the massacre, were narrated as the Indians then felt them, it would lighten much the dark hue of the blood-stains. Only eternity will reveal God's judgments in the case. A few weeks, however, were sufficient to show He had a providence therein.