voice" in their own tongue, there was enough to change all my former
opinions of Indians in general and of the Dakota Indians in particular.
It was like coming into a new world. That is, it was finding those whom
I thought belonged to another, lower, baser life, living the same life
with myself; rejoicing in that which is my greatest joy--childhood with
God the Father. And after meeting Ehnamani, Grey Cloud, John Wakeman,
Spotted Bear, and many others; after hearing them discuss living
topics--living topics to them because they belong to the change from
heathen to Christian life; after hearing them pray--though I could not
understand a word, yet from their earnestness I could understand the
spirit of their prayer; after all this, I could scarcely believe that
these men had ever been Indians in paint, feathers, dances and on the
war path. Thus I spent my first four days among Indians. And even if
preaching, prayers, discussions were in an unknown tongue, I perhaps,
understood as much as I would at many a Presbytery or Conference
meeting. And I got as much good from the Dakota sermon as I have from
many an English sermon.

Not the least pleasing of my new impressions were those made by the
missionaries present. Rev. John P. Williamson, of Yankton Agency; Rev.
A.L. Riggs, D.D., of Santee Mission and Normal School; Rev. T.L. Riggs
of Oahe, or rather the apostle to the Tetons, were the life of the
meetings whether in English or Dakota. They came from and returned to
the work to which their lives are given. I did not meet these men with
the greetings of a certain minister there, who asked, "How many years
have you been in the Indian work." "About twenty," was the reply. Then
the minister said: "Well, you have been in the work so long that you
would not be much good anywhere else." My impression was that such men
would be now, as they always have been, successful in any field of
labor. But I must leave Flandreau with its citizen Indians, ready to