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uniform. If you are here on Sunday you will see the boys and girls going to Sunday School in neat, individual dress mostly, though all are given uniforms. The boys like to buy watches, but lately watches and even clothing is given up in favor of the wheel.

Q. Then you approve of the wheel?

A. Yes, if the Indian will ride into civilization, let every one have a wheel. If he can kick himself into civilization with the football, I say, let him kick.

Q. Do you care to state your views about the missionary influence?

A. I will read from a speech made in Denver

The Missionary Does not Citizenize.

Before I leave this part of my subject, I feel impelled to lay before you the facts, as I have come to look at them, of another influence that has claimed credit and always has been and is now very dictatorial in Indian matters, and that is the missionary as a citizenizing influence upon the Indians. The missionary goes to the Indian; he learns the language; he associates with him; he makes the Indian feel he is friendly and has great desire to help him; he even teaches the Indian English; but the fruits of his labor, by all the examples that I know, have been to strengthen and encourage him to remain separate and apart from the rest of us.

Of course, the more advanced-those who have a desire to be come civilized, and to live like white men, who would with little encouragement go out into our communities-are the first to join the missionary's forces. They become his lieutenants togethcr in others.

The missionary must necessarily hold on to every help he can get to push forward his schemes and plans so that he may make a good report to his Church, and in order to enlarge his work and make it a success he must keep his community together. Consequently, any who care to get out into the nation, and learn from actual experience what it is to be civilized, what is the full length and breadth and height and depth of our civilization, must stay and help the missionary.

The operation of this has been disastrous to any individual escape from the tribe, has vastly and unnecessarily prolonged the solution of the question, and has needlessly cost the charitable people of this country large sums of money, to say nothing of the added cost to the government, the delay in accomplishing their civilization, and their destruction caused by such delay.

If, as sometimes happens, the missionary kindly consents to let, or helps one go out and get these experiences, it is only for the purpose of making him a preacher or a teacher or help of some kind, and such an one, must, as soon as he is fitted and much sooner in most cases, return to the tribe and help the missionary to save his people. The Indian who goes out has charitable aid through his school course, forfeits his liberty and is owned by his missionary.

known scarcely a single missionary to heartily aid or advocate the disintegration of the tribes and the giving of individual Indians rights and opportunities among civilized people. There is this in addition that the missionaries have largely assumed to dictate to the Government its policy with tribes, and their dictations have always been along the lines of their colonies and church interests, and the Government must gau its actions to suit the purpose of the missionary, or else the missionary influences are at once exerted to defeat the purposes of the Government.

The Government by paying large sums of money to churches to carry on schools among Indians only builds for itself opposition to its own interests.

Personal Experiences With Missionaries.

Years ago, under the orders of the Department, I went to New Mexico after children for Carlisle. I found there communities aggregating 11,000 Indians. They were not nomads, they were village dwellers, agriculturalists, stock raisers, and their communities were the oldest within the limits of the United States.

They had been under the influence of a church for 250 or more years, and at this time the power of that church over them in all their affairs was absolute. They paid taxes and tithes to it alone, and yet there was not one single Indian in the whole 11,000 that could either read or write in English or in any other language.

When I brought up the subject of education, I was met at once with the strongest possible opposition, and confronted with the fact that the Indians had been commanded by the officials of that church not to send their children to school, not to allow them to learn the language of the country. Every step that has been taken towards getting the youth of these Indians into schools, and every attempt that has been made to Americanize them, has met with opposition from this church of the most insidious and imperious kind.

In all my experiences of 25 years, I have