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banner of the Cross. Full well we recognize their differences. Paul had his mind and could vigorously express it. James, whose every fibre was Judaistic, did not fail in his strivings to hinder the progress of the Apostle to the Gentiles. Paul and James were strong men. Differences they may have had, and their diferences may have been to the detriment of the Church. But Peter was a man between them. The equal of neither in breadth of thought or sharpness of expression, but since the vision of the thrice descended net, in larger sympathy with the Apostle Paul. He, Peter, came to Rome about the year 67 or 68, after the writing of the Epistles of Paul. The Epistles bearing Peter's name were written in Rome. The first is, quite confidently, his. The well known impetuousness, softened by experie ce, is here pictured forth. The second Epistle differs much, and most too much from the first, for letters written under so many similar circumstances. There are points in it, however, near to his style of expression. Peter was in Rome in these months, and was doubtless exerting an influence in bringing, or trying to bring together, the Judaistic followers of James and the followers of Paul. There are many things left in mystery regarding the incidents of those years; but may we not, judging from the few hints we have, say that there were two congregations of Christians in the city, each having its own presbyters or overseers, and that though they agreed in many points, yet the Jewish convert, unable to forget that he was a Jew, and that the Gentile, unwilling to know of the fervor and rites descending from priest and prophet, failed to come together and to learn of the richer wisdom, as their Master would have them?

Peter did a work in Rome, however, not to be overlooked. In his busy life with the sore pressed people, they, the people, were eager to learn the events in the life of Jesus. Paul knew of them, but could not relate them as a believing eyewitness. And so Peter told once more the story of the great Teacher; and the Evangelist Mark, to preserve this account, for he knew that these men who were active participants in the work with Jesus would soon be called to enter upon im

mortal labors, acted as the amanuensis of Peter. As Paul imparted unto the people of Rome the teachings of Jesus, so Peter taught them the chief events of his life. The Gospel as recorded by Mark may well be called the Gospel according to Peter. In this service both Apostle and Evangelist were eminent in moulding the thought of the Roman church.

In spite of many crudities the tradition is strong that Paul and Peter were held in equal estimate. The testimonies of the images of the Catacombs often bring their names together. However much we may cast reflection upon specific tradition, its trend is towards a union of their labors. Peter and Paul were together in Rome only during the last months of their lives, when their writings were through, and they were zealous in strengthening their followers' hearts in meeting the fresh outbreaks of the furies of a cruel Nero. Each may have had his followers, and have suffered martyrdom with them; but that they were men who delighted in faithfulness, in zeal and in knowledge of spiritual things, one cannot doubt. Peter and Paul will ever live together in the hearts of the disciples of Jesus. Rev. Anson Titus.

ARTICLE XV.

About the Indians.

WE will not ask unanswerable questions respecting the ori. gin of the American Indians or their languages. Such questions may be exceedingly interesting to many learned men, but in the present phase of the Indian problem we do not consider them very important. Nor need we attempt to give a very accurate description of the Indian race. There are but few Americans who have not seen an Indian, and such is the close similarity of the race that one is a type of all. And though they are divided into numerous tribes, yet the general disposition and habit are as closely allied as their appearance.

The Indian is noted for his pride, which sometimes imparts a kind of dignity to his conduct. In his dirty blanket, a halftanned robe, he will strut like an ideal lord. His pride, vanity and selfishness unite in making him believe in himself. He believes also in his tribe and race. A fundamental article of his creed is that the Indians are braver, more numerous and more powerful than the whites. On one occasion we attempted to convince Santanta, a noted chief of New Mexico, of his error. He could not speak much English, and we were ignorant of his jargon, and so we resorted to the sign language. Taking a pinch of sand between our thumb and finger, we said, "Indian.” Then filling both hands, we said, "White man." 66 Heap lie!" he fiercely replied, and reversed the sign. Now while we are aware that individual instances do not equal satisfactory and convincing arguments, yet, as in the present instance, they illustrate general principles.

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Their laziness is equal to their pride and vanity. During our long residence on the frontier, and while often in need of help," we could never get the aid of male or female. The male would contemptuously reply, when we wished to employ him, "Work is for squaws;" while the squaws would never consent to learn the simplest lessons in "housework." Laziness and dirt are close companions, and the Indian is no exception to the general rule. They are a sullen race. We do not now remember that we ever heard one of them laugh. They seldom even smile. Their voices, ejaculations and whole demeanor seem to be the expression of internal moroseness. On the other hand, they will sing songs of savage triumph, while suffering the most exquisite torture. When driven to extremes in a desperate encounter, and confident that tricks are of no avail, they will fight with a desperation bordering on fury, or sternly submit themselves to the tender mercies of their conquerors.

The condition of the women is deplorable. They are the slaves of their husbands. Their proud, sullen, lazy lords do not seem to be aware that they have any rights or are capable of enjoying any pleasure. But this fact, though it may grieve,

does not surprise us. In the whole known history of the race, with few and rare exceptions, brute force has been the symbol of superiority, and woman, as the weaker person, has been treated with contempt and held in slavish subjection. As the now dominant races advanced in civilization, the rightful supremacy of brute force was successfully disputed by intellectual development and moral power. And as we survey the past and the present of the race, we are forced to the conclusion that the true measure of national civilization is not philosophic speculation, like that of southern Asia, not pre-eminence in art, like that of Greece, nor in political firmness, like that of ancient Rome; but in the condition of the women. The rule will admit of universal application. The American people, for instance, are justly proud of their condition compared with the older nations of the world, and here woman occupies a higher social and political position than anywhere else. We should also add that the general expression of the squaws is most imploring.

Chastity to the roving tribes is an unknown word. Parents and near relatives will sell young girls to a life of shame. The bond that binds a husband to his wife seems destitute of sacredness. The treatment white women receive when captured is too horrible to describe. Their ingenuity in torturing prisoners is worthy of the old Inquisition. Their treachery corresponds with their depravity. The first lesson we learned of Gen. (better known as Kit) Carson was to this effect: "Never trust them. I have been among them forty years. I believe they like me. But they are governed by whims and caprice, and are impulsive. And you must not trust them." Now Gen. Carson was not a vagabond, or a border ruffian. He was one of the gentlest, bravest and noblest men we ever

met.

The picture we have drawn of the Indian is dark. But is it more repulsive than can be drawn of our own ancestors? Are not all the traits of character we have noticed peculiar to every race in its infancy? Moreover, we have been writing of those tribes which have not come within the beneficial in

fluence of what we proudly call civilization.

There are sev

eral tribes which, considering the brief time which has elapsed since they even began to forsake their wild life, will compare very favorably with the white man, and suggest the possibility of reclaiming the race. We now refer particularly to the Cherokees, Chickasaws and Creeks. The Commissioner of Indian Affairs speaks of these and some other tribes in the following language:

"These tribes will compare favorably in wealth and prosperity with almost any agricultural or pastoral community of the same number of persons in any of the States or Territories, and rank fairly in education, intelligence and progress. Each tribe has an organized government, divided into three branches, the legislative, executive and judicial, Thev pub. lish newspapers, carry on manufacturing and merchandizing; they have their churches and ministers of the Gospel; they have their courts, and judges, and lawyers, and stock-raisers, and farmers, and mechanics; they have their schools, seminaries, and other institutions of learning, built and supported by the tribal funds of the Indians, without other aid from the General Government; and in fact there is nothing in any civilized community which they do not have."1

These tribes have reached this state amid many discouraging circumstances. During the existence of slavery they were regarded by the slave-owners with that degree of suspicion which is allied to hate. They believed that the famous "underground railroad" ran through the Indian villages; and hence, throughout the States bordering on the Indian Territory the toleration of the Indian was like that extended to the abolitionist. During the Civil War they suffered severely. The Government was too busy in its efforts to put down the Rebellion to show much interest in its unprotected and suffering wards; they were seriously injured by raiders from both sides. In their ignorance they were the dupes of sharpers; and yet they lived and continued to improve. This last is one of the most hopeful facts in their history and one of the most suggestive.

With some and various limitation, the description we have 1 Annual Report, 1886, page ix.

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