tribe have never come into any treaty relations with the Government, but of the "Treaty Indians," three hundred and fifty have small farms, of from three to ten acres each. Last season they cultivated eighteen hundred acres of wheat, corn, oats, potatoes, etc., having a large surplus, which they sold to the Lapwai Indians, realizing a considerable sum. They show quite an interest in education, have three schools, two churches, with a reported membership of six hundred and fifty-five.

The only Indians in Utah assigned to the care of the Presbyterian Board are the Uintah Utes, of Uintah Valley. Within a few years these Indians, despite the many obstacles surrounding them, have made rapid progress toward civilization; have engaged in farming, house-building, fence making, etc. and shown such advancement as much to encourage their efficient agent. Up to the last year they had no school, although they had long desired one, and it is sad to be told that "no missionary enterprise has been attempted."

Our Presbyterian Board is doing a good work among some of the more civilized tribes, and a brief statement of those missions will be given :

The Seneca Mission, among the Senecas, Onondagas, Oneidas, etc.; missionary labor was commenced by the New York Missionary Society in 1811; passed to the care of the United Foreign Missionary Society in 1822; in 1826 transferred to the American Board, and in 1870 to the Presbyterian Board of Foreign Missions.

The Chippewa and Ottawa Mission, on Grand Traverse Bay, Michigan; mission began 1838-1841.

Lake Superior Chippewa Mission, Odanah, in the northwestern part of Wisconsin; mission established by the A. B. F. M. in 1830, known as the "Ojibway Mission;" transferred to the Presbyterian Board 1870.

Omaha Mission, Blackbird Hills, Nebraska; commenced in 1846.

Creek Mission, Tallahassee, Indian Territory; station occupied 1849; suspended in 1861; reoccupied 1866.

Seminole Mission, Indian Territory; commenced 1849; suspended 1861; resumed 1867.

Nez Percé Mission, Idaho Territory; originally started by the American Board; suspended 1847; resumed by the Presbyterian Board 1871.

Dakotah Mission; station occupied 1869.

The Navajo Mission; commenced in 1868. This appears to have been abandoned.

Among these various missions, the Board has twelve missionaries and twenty-three teachers, or assistants.

The expenditures for this cause for the last ten years have been $147,194.91, or an average of $14,719 per annum.*

With the limited means placed at the disposal of the Board, it is doing all that it can do, and we certainly cannot ask that it should add to its already heavy burden by taking the care of new mission stations, unless the church at large shows its desire by special and enlarged efforts for this specific purpose.

The expenditures of the Board for ten years, from 1851 to 1860 (inclusive), for missions among the Indians, averaged $51,561 per annum.

The largest amount for any single year was for 1857, $75,751.57, or five times as great as for the year 1875. It is a sad comment on our efforts in behalf of Indian Missions, to say, that as the opportunity for doing good among them has increased, our interest has apparently decreased.

When missionaries went among them at the peril of their lives, and were imprisoned by State authorities, then our Missionary Boards were alive to the subject of Indian missions; but when they are placed in our care by the Goverument, and every facility offered to educate and civilize them, our interest wanes, and we do only one-fifth of what we did twenty years ago.

Suppose the government of China, or Japan, should say to our missionary boards: You may name the teachers for our schools, choose the books for our children to read, and all at our expense, and your missionaries shall have every facility for teaching the gospel to the people; how our churches would ring with the hallelujahs and thanksgivings, that the way was open for the entering of the gospel; and how we would rejoice

* For valuable information in regard to the Indian Mission of the Presbyterian Board see 34th Annual Report, May, 1871.

at the dawning of the millennial morning! That is just what our Government has done for these poor Red Men, who cry to us to-day, from the mountain tops and the valleys in the far West, "send us the gospel."

The Episcopal Church and the Society of Friends have heard the cry, and answered it by trebling their efforts in behalf of these people; while every other denomination, without exception, is doing less to-day than it did twenty years ago.

By reference to the table naming the tribes that are placed under the special care of the Presbyterian Board, it will be seen that, with the exception of the Nez Percés, our church has no missionary among them, and by the report of the Commissioner of Indian Affairs, we learn that there are only twelve schools and twelve teachers among all these thirty thousand Indians. Six of the tribes have "no schools," "no teachers;" two of them each one school and one teacher.

Remember, that ten of the tribes, numbering over twentyseven thousand Indians, have "no missionary." On whom rests the blame, if they do not become civilized and Christianized? "How shall they believe in him of whom they have not heard? And how shall they hear without a preacher?" When the religious bodies of the country consented to accept the care of the various tribes, it assumed a direct responsibility to the Indians, to look after their spiritual condition; and the Presbyterian church to-day is responsible, before God and the world, for the religious instruction of these thirty thousand Apaches, Pueblo, Navajo, and Ute Indians. Who is there to do it if Presbyterians fail? The Methodist, Baptist, Episcopalian, and other religious bodies, have various tribes allotted to them, for whom they are directly responsible.

The Government expresses its readiness to take agents of our appointing, and makes large appropriations for their support, and the establishment of schools, but it cannot send missionaries. Should our churches show their appreciation of the confidence placed in them by the Government, by doubling or trebling their present missionary force, without doubt, increased appropriations could be secured for schools, and also agricultural and farming implements.

At the International Indian Fair, held at Muscogee, Indian Territory, September, 1875, a grand parade of Indian nations

was made, and, as the Arapahoes marched by, they had inscribed on their banner:

"The farm is better than the chase."

The Kioways: "We need schools, cows, and plows."
The wild Comanches: "We wish to learn."

We cannot misunderstand the appeal that is thus made to us by these Red Men. We cannot plead ignorance to the loud call that is made upon us. To use the beautiful imagery of an Indian orator: “If you will only lift up the drooping spirits of your red children, by giving them succor, and teaching them the better way of life, their thanksgivings for you and yours will ascend to Heaven, just as the aurora kindles its light upon earth, and then streams upward through the cold and clear night to the home of the Great Spirit."

After the preparation of this article for the REVIEW, the Report of the "Red Cloud Commission was received, and a few extracts from it will be given, bearing on the question of our Indian affairs. The Report has the signatures of Gov. THOS. C. FLETCHER, Hon. BENJ. W. HARRIS, Hon. CHARLES J. FAULKNER, and Prof. GEO. W. ATHERTON.

"The individuality of the Indian, as a member of the community, should be recognized, and the absurd fiction of tribal sovereignty, in which that individual is now merged, should be abolished." . . . . "The individual ownership of property should be encouraged under temporary restrictions or alienation, and the privileges of citizenship made accessible upon such terms as good policy may prescribe." : 66 Community of property is fatal to industry, enterprise, and civilization." "Civilization can only spring from well-regulated law, and in every effort to civilize the Indians, the first lesson to be impressed upon his mind is his individual responsibility. The next important step is to impress upon him the necessity of individual property as the only incentive to industry and thrift. There can be no civilization except where the law is supreme, equally obligatory upon all, and where property is held in individual right. The community of property now existing under the tribal organization is fatal to any advances in civilization." "The treaty provision, by which the Indian is kept separate and apart from the white man in his reservations, may in some aspects be a wise and sound policy, but it cannot be the policy of civilization. That can only be imparted to the Indian by bringing him in contact with its influences. They must see it and feel it, to be penetrated by it."

The Committee, in closing their report, make many "recommendations," among which is the following: "That all future legislation for the Indians, and all dealing with them, be based upon the policy of bringing them as rapidly as possible under the same law which governs all other inhabitants of the United States.”

The Hon. Commissioner of Indian Affairs recommends, in his last Report, legislation, "Providing a way into citizenship for such as desire it," and "Providing for holding lands in severalty, by allottment for occupation, and for patents, with an ultimate fee, but inalienable for a term of years." "I desire to reiterate my conviction of the entire feasibility of Indian civilization."

Art. V. THE PHILOSOPHY OF ARTHUR SCHO

PENHAUER.

A Lecture delivered by FRIEDRICH HARMS, Prof. of Philosophy at the University of Berlin.* Translated for this REVIEW by J. P. KENNEDY BRYAN, Charleston, S. C.

THE philosophy of Arthur Schopenhauer has met with a strange experience. Almost unnoticed through a long series of years, it suddenly obtained wide diffusion and recognition, and that, too, among circles little busied with philosophy. Only in one regard does its position remain unchanged. Even today, after it has become popular, it has obtained no representation at the German Universities. Both its founder and his disciples have been equally unsuccessful in making it the subject of an academical course of lectures, and thus introducing it into the circle of the sciences taught at the German Universities. Some inherent deficiency of the system itself must have brought it about, that its gifted author, after a weak and unsuccessful attempt to introduce his philosophy at the University of Berlin, renounced the idea of making it an academical study. Nor has any one of his followers been more fortunate. Certain doctrines and notions of this system, it is true, have been accepted and applied in some sciences; still, the philosophy of Schopenhauer, as a whole, at first almost unnoticed, has been propagated and recognized in circles that are far removed from academical culture.

The philosophy of Arthur Schopenhauer exercises great attractive power through its form. In its form it presents a striking contrast to the German philosophy since Kant. Its characteristic is its scientific shape.

* Berlin: 1874. William Hertz, Publisher.