Solely on account of the barrier of the language, the missionaries and churches among the Dakotas, petitioned the Synod of Minnesota to organize them into a separate presbytery. And the Synod so ordered and
it was so done, September 30, 1867, just twenty three years after the first organization at Lac-qui-Parle. By this order, the limits of the Presbytery of Dakota became the churches and ministers among* the Dakota Indians. It is the only Presbytery in existence, without any geographical boundaries. At present, there are seventeen ordained Indian ministers upon the roll of this presbytery—workmen of whom neither they themselves nor any others have any cause to be ashamed. There are, also, under its care, twenty-eig'ht well-organized churches, aggregating more than fifteen hundred commtmicants, and eight hundred Sabbath-School members. The contributions of these fifteen hundred Dakota Presbyterians in 1904, exceedied the sum of six thousand dollars for all religious purposes.
Among the 'Dispersed' of the Sioux nation, in Manitoba, there is one organized Presbyterian church of twenty- five communicant members. It is the church of Beulah and is in connection with the Presbyterian church of Canada.
In all, twenty-one Sioux Indians have been ordained to the Presbyterian ministry, by the Presbytery of Dakota. Of these. Artemas Ehnamane, Titus Icaduze, Joseph Iron Door, and John Baptiste Renville have all passed on, from the beautiful prairies of the Dakotas, to the celestial plains of glory. And how warm must have been their greeting as they passed through the pearly gates of the city, whose builder and maker is God. Gideon Pond, Dr. Williamson, Samuel W. Pond, Stephen R. Riggs and Robert Hopkins, Margaret Williamson, Mary Riggs and Aunt Jane and Qth-
er faithful missionaries and thousands of redeemed Da-kotas,' welcomed them, with glad hozannas, and sweet are the songs they sing as the}- walk together, under the trees, on the banks of the River of Life.
The Dakota Congregational association has under its care thirteen organized churches, with more than one thousand communicants and one thousand Sabbath school members. The prominent leaders of its work are Alfred L. Riggs D.D., of Santee, Nebraska, and Rev. Thomas L. Riggs of Oahe, South Dakota. They arc the worthy sous of their famous father, Stephen R. Riggs, D.D., one of the heroic pioneers in the Dakota work. The native ministers are Francis Frazier, Edwin Phelps, James Garvie, James Wakutamani and Elias Gilbert. This association is a mig'hty factor in God's plan, for the upbuilding of the Dakotas, in the things that are noble and of good report.
The Presbyterian and Congregationalists have wrought together, side by side, for seventy years, in this glorious enterprise. Under their auspices, forty-four churches, many schools and other beneficent organizations are in efficient operation among these former savage dwellers on these plains.
Seven other natives have, also, been ordained to the priesthood in the Episcopal Church, making thirty-three in all, who have served their fellow-tribesmen in the high and holy office of the Christian ministry. There is not a single ordained Romish priest among the Sioux Indians.
'AVatchman, tell us of the night. What its signs of promise are.'
Seventy years ago, among the twenty-five thousand Sioux Indians in the United States, there was not a single churcli. not even one professing Christian.
They were all polytheistic pagans. There were signs of pagan worship about every teepee. It might be the medicine sack tied behind the conical wigwam, or a yard of broadcloth, floating from the top of a flagpole as a sacrifice to some deity. There was more or less idol-worship in all their gatherings. One of the simplest forms was the holding of a well-filled pipe at arm's length, with the mouth-piece upward, while the performers said, 'O Lord, take a smoke and have mercy on me.' In the feasts and dances, the forms were more elaborate. The Sun-dance continued for days of fasting and sacrificial work by the participants.
Now these signs of pagan worship have almost entirely disappeared among the Dakotas. These facts speak volumes—one in eight of the Dakotas is a Presbyterian. There are two-thirds as many Congrega-tionalists, twice as many Episcopalians and twice as many Catholics. More than one-half of the Dakotas have been baptized in the name of the Triune God and thousands of them are professed followers of the Lord Jesus Christ.
Now what has wrought this great change among the Dakotas ? It was the power of the Holy Spirit of the Lord, vrorking through the means of grace as employed and applied by these faithful missionaries. They lenoimced heathenism, not because the government so ordered, but because thev found that there was no
Gcxi like Jehovah and Jehovah said, *Thou shalt have no other gods before me.' Even those who have not accepted Christ have generally cast away their idols.
Now do missions pay? Do Indian missions pay? Let the grand work among the Dakotas and its glorious results be an all sufficient answer. It does pay a thousand fold.
Hear the Christian tribesmen sing the Hymn of the Sioux.
Lift aloft the starry banner,
Let it wave o'er land and sea; Shout aloud and sing hosanna!
Praise the Lord, who set us free! Here we stand amazed and wonder
Such a happy change to see; The bonds of sin are burst asunder!
Praise the Lord who set us free. Long we lay in darkness pining,
Not a ray of hope had we! Now the Gospel Sun is shining:
Praise the Lord who set us free. In one loud and joyful chorus.
Heart and soul now join will we; Salvation's Sun is shining o'er us!
Praise the Lord who set us free. *
PART II.
SOME SIOUX STORIEHES
Part II
CONTENTS
SOME SIOUX STORIETTES.
I. The Dead Papoose.—The Maiden's Feast.
II. Grand Mother Pond.—Oak Grove Mission.
