had veils over their faces; and just as we got nicely there, two
Indians came riding around and saying the police were all on this side
of the river with their tents pitched. There must be hundreds of them,
some said, and the others said no, because they have their wives and
children with them; and then came the scattering, they ran in all
directions like scared rabbits and tore their tents down, the Indians
riding around on horse-back singing and yelling, and saying "let us go
and meet them" that was to fight, and others said "_no_, let us
move," and we all left and moved through the woods.

But it proved to be more than a mere scare. _Our_ friends were drawing
near--too near to be comfortable for the _noble_ "red man," the
murderers of defenceless settlers, the despoilers of happy homes, the
polluters of poor women and children. They did all that, and yet they
are called the noble "red man." It might sound musical in the ears of
the poet to write of the virtues of that race, but I consider it a
perversion of the real facts. During the time I was with them I could
not see anything noble in them, unless it was that they were _noble_
murderers, _noble_ cowards, _noble_ thieves. The facts, I think, also
go to show that the Indians are not treated properly. There is no
distinction made between the good (there are good Indians) and bad.
The character of the Indian is not studied sufficiently, or only so
far as self-interest and selfish motives are concerned. But the
majority of the present race can be designated anything but the noble
"red man."

They would in many instances, be better without the missionary. If all
denominations would only amalgamate their forces and agree upon an
unsectarian basis for missionary effort, the Indians would become
evangalized more quickly then they are at present. It would be better