[1] For sale by T. Y. Crowell, 13 Lafayette Place, New York.
[2] In that first lecture she offended, by her story of the conduct of the Methodist agent Wilbur, a Methodist lady, who endeavored to bribe her to say no more about him, by promising her hospitality and other assistance. But Sarah was obliged to tell her she had nothing else to tell but just such actions of agents as his. This started an opposition against herself at once, that succeeded in making the Woman’s Association turn a cold shoulder to her.
[3] William B. Ogden—sometimes called “King of the West,” the founder of its capital, Chicago—was brought up near the Indians of Central New York, and did not abandon, until the last part of his life, a plan he formed early, to go into Congress and agitate to gather Indians into States to be represented in Congress, to which he thought they would give a needed predominating moral element. This opinion was formed from long and intimate acquaintance with individual Indians, East and West, and sympathized with by those who had it in their power to send him to Congress. He thought to give ten years to the agitation of the subject; but the pecuniary responsibilities for others, whose property he had advised them to invest in Chicago, and which was imperilled by the panics of 1837 and 1857, obliged him to put it off till death mocked his great purpose. A great purpose must be executed in the first fervor of its conception, or it never will be.
[4] This “vicious principle” is admirably set forth in Frederic Denison Maurice’s “Religions of the World,” and their relation to Christianity, which ought to be a manual for missionaries to the Indians especially, they are so apt to forget, with the exception perhaps of Quaker missionaries in the spirit of William Penn, that God reveals himself to every soul of man.
[5] It may seem strange that her own people could be so influenced by the settlers even for a time. It shows their demoralization. It was one of Sarah’s acutest trials to find, when she went out to Nevada, in August, 1884, how the last seven years of homelessness depriving her people of all opportunity for family councils and the hereditary domestic discipline, had told on their morals. She found them divided into small squads scratching for mere bread under captains elected for their smartness in getting along, instead of their goodness, as when the fatherly chief appointed them; and that they had partially lost their old confidence in her as their faithful “Mother,” though she could not blame them for it, as she said she had been made the mouthpiece of so many lying promises. The same want of confidence had transpired temporarily in 1880, when the Indian Office failed to send the canvas for the hundred tents to Lovelocks that it spontaneously promised her father when they were in Washington in 1879; and the Secretary of the Interior also failed to follow up the written order he gave her to show her people and Agent Wilbur of Yakima. But that had proved a transient spasm of doubt, and she had come East on her mission in 1883, at their entreaty. She had begun to feel, however, since commencing her school, that it would prove a rallying-point of union, and with the exception of the interpreter and the other virtual slaves of the agent on the Reservation, that they would be brought into unity with her, notwithstanding the unceasing intrigues of Gibson against her, and which were undoubtedly excited by the fact that her school was attracting even the Piutes on the Reservation, who wanted to send to her their children.
