m 
 
 i 
 
 8 
 
 GO 
 
LIFE AND LABORS OF BISHOP 
 HARE 
 

> 
 
THE LIFE AND LABORS 
 OF BISHOP IJARE 
 
 APOSTLE TO THE SIOUX 
 
 BY 
 
 M. A. DE WOLFE HOWE 
 
 
 Hew J?orfc 
 
 STURGIS & WALTON 
 COMPANY 
 
 1912 
 
Copyright 1911 
 By STURGIS & WALTON COMPANY 
 
 Set up and electrotype*. Published October, Ifltl 
 Reprinted January, 1912 
 
CONTENTS 
 
 CHAPTER PAGE 
 
 I THE BOY AND THE MAN, 1838-1859 . . . 3 
 
 II IN PARISH AND MISSIONS OFFICE, 1860-1872 12 
 
 III A PIONEER IN NIOBRARA, 1873-1878 ... 41 
 
 IV RELIGION, SCHOOL AND GOVERNMENT, 1873- 
 
 1878 80 
 
 V TRIALS OF BODY AND SPIRIT, 1873-1878-1887 136 
 
 VI THE HARD ROAD TO CIVILIZATION, 1878-1883 172 
 
 VII THE MISSIONARY TO Two RACES, 1883-1891. 218 
 
 VIII IN JAPAN AND CHINA, 1891-1892 . . . 245 
 
 IX FRUITS OF EXPERIENCE, 1891-1908 . . . 278 
 
 X THE DIVORCE REFORM CAMPAIGN, 1893-1908. 354 
 
 XI To THE LAST, 1895-1909 378 
 
 242361 
 
LIST OF ILLUSTRATIONS 
 
 From a photograph of Bishop Hare in later life, 
 taken by Gutekunst Frontispiece 
 
 FACING PAGE 
 
 Bishop Hare about 1880 . . 52 
 
 Bishop Hare and his early traveling equipment . . 72 
 
 Scene at an Indian Convocation 134 
 
 Bishop Hare in the Chapel of All Saints School . . 220 
 Bishop Hare and his Japanese Interpreter . . . .258 
 A Woman's Auxiliary Meeting in South Dakota . . 286 
 
 Bishop Tuttle, Bishop Johnson and Bishop Hare in 
 the Chapel of All Saints School 392 
 
NOTE 
 
 of continuity, it has been necessary to face delib- 
 erately the dangers of a disjointed effect. If 
 this effect is felt, the reader may be asked to con- 
 sider whether the disadvantage of re-casting the 
 words in which Bishop Hare told his own story 
 would not have been greater. 
 
 Many persons related to Bishop Hare through 
 the kinship of blood or of common interest have 
 rendered valuable aid in the preparation of this 
 book. Special thanks are due to his sister, Miss 
 Mary H. Hare, to his son, Dr. Hobart Amory 
 Hare, both of Philadelphia, and to Miss Mary B. 
 Peabody, of Sioux Falls, South Dakota. 
 
 M.A.DeW.H. 
 
 Boston, July, 1911. 
 
LIFE AND LABORS OF BISHOP 
 HARE 
 
LIFE AND LABORS OF BISHOP 
 HARE 
 
 THE BOY AND THE MAN 
 
 1838-1859 
 
 SANCTITY and chivalry were so inherent in 
 the nature of William Hobart Hare that 
 "saint" and "knight" stand in the first rank of 
 the generic terms by which he may be character- 
 ized. More specifically he was also an "apostle" 
 and a "pioneer." If John Eliot had lived in the 
 nineteenth century it is easy to imagine that his 
 apostleship to the Indians would have expressed 
 itself in many of the words and deeds of Bishop 
 Hare. As a pioneer, moreover, he exerted an 
 influence not exclusively limited to the work of 
 a Christian missionary. He bore an important 
 part in preparing a wild region for civilization; 
 and when civilization began to come, it came the 
 more quickly and surely for what he had done 
 and continued to do towards making the Indians 
 
4 LIFE AND LABORS OF BISHOP HARE 
 
 better neighbors to the whites and to each other, 
 and towards working a corresponding benefit to 
 the whites themselves. This vital and many- 
 sided service he rendered through overcoming 
 difficulties which a man of his sensitive fibre, both 
 physical and spiritual, might have dodged with- 
 out cowardice. He faced them all, with a high 
 fortitude, a helpful humor, a deep devotion to 
 the Christian religion as a system, and to its 
 founder as a living, personal director of daily 
 life. 
 
 When such things can truly be said of a man, 
 it is impossible to say also that he is of those re- 
 garding whom 
 
 ". . . no one asks 
 Who or what they have been." 
 
 The world has a right to ask and to learn the es- 
 sential facts about them. A life that signifies 
 much in the living must also signify something in 
 the telling unless the biographer obscure it ut- 
 terly. It is here his specific task to show with 
 what reason the titles of saint and knight and 
 apostle and pioneer may be linked with one 
 modern name. 
 
 William Hobart Hare was born in Princeton, 
 New Jersey, May 17, 1838. The science of 
 
THE BOY AND THE MAN 5 
 
 heredity may some day demand a new structure 
 for biography, with the date of a man's birth 
 standing midway between ages of preparation 
 to live and years of living. The genealogical 
 pages of some biographies lead one to suspect 
 that this fashion has already won its votaries. 
 Indeed there are lives in which inheritance and 
 performance are so closely related that the temp- 
 tation to enlarge upon the bare facts of ancestry 
 is somewhat difficult to resist. Such a life was 
 Bishop Hare's ; but the new plan of biography is 
 not yet the accepted plan, and in the present in- 
 stance a brief suggestion of the qualities and 
 tendencies derived from earlier generations will 
 suffice. 
 
 In physical aspect Bishop Hare represented 
 clearly, as any picture of him will show, what 
 may be called the best Anglican type. The 
 English churchman of gentle breeding, of native 
 and acquired distinction, has rendered it familiar. 
 Such men are born both to their appearance and 
 to their profession. In the lineage of William 
 Hobart Hare there was quite enough to account 
 both for the outward and for the inward man. 
 On each side of his parentage he was a son, 
 immediately of the Protestant Episcopal Church; 
 and, more remotely he sprang both from the 
 New England Puritans and the Pennsylvania 
 Friends whose beliefs and standards have played 
 
6 LIFE AND LABORS OF BISHOP HARE 
 
 so important a part in the religious and political 
 life of America. 
 
 His father, the Rev. Dr. George Emlen Hare, 
 an eminent Biblical scholar, one of the American 
 Old Testament Committee appointed under the 
 direction of the Convocation of Canterbury in 
 1870 for the revision of the authorized version 
 of the English Bible, was for many years a 
 teacher in Philadelphia first in a temporary 
 professorship at the University of Pennsylvania; 
 then at the head of the old Protestant Episcopal 
 Academy for Boys, revived in 1846 by Bishop 
 Alonzo Potter; and finally as professor of Bibli- 
 cal Learning and Exegesis in the Divinity School 
 in West Philadelphia, of which he was the first 
 dean. "From the period of his ordination," it is 
 written in a brief sketch of his life, "the Scrip- 
 tures in their original texts had never been half 
 a day out of his hands." One sees him in mem- 
 ory, a typical figure of the scholar, formal, 
 remote, known of those who knew him as de- 
 manding of himself the same exacting standard of 
 industry and integrity that he demanded of his 
 pupils. In his veins ran the blood most char- 
 acteristic of Philadelphia. His mother's great- 
 grandfather, George Emlen, had come from 
 England with William Penn. His own grand- 
 father, Robert Hare, coming from England 
 in 1773, and marrying Margaret Willing, 
 
THE BOY AND THE MAN 7 
 
 a daughter of Charles Willing and Ann Ship- 
 pen, allied himself at once with representative 
 Philadelphia families. One of the sons of the 
 emigrant Robert Hare was the distinguished 
 chemist of the same name, who discovered the 
 oxyhydrogen hlowpipe and other important aids 
 to the study of his science. Another son, Charles 
 Willing Hare, the father of George Emlen 
 Hare, won himself an eminent place as a legal 
 practitioner, in the teaching of law at the Uni- 
 versity of Pennsylvania, and in public affairs. 
 Beyond what the great-uncle and grandfather of 
 Bishop Hare gave thus to the community, the 
 family in every generation has contributed abun- 
 dantly to the intellectual and social life of Phil- 
 adelphia. 
 
 Perhaps even the greater number of deter- 
 mining qualities in the compound of inheritances 
 came to Bishop Hare through his maternal an- 
 cestry. His mother was Elizabeth Catharine Ho- 
 bart, a daughter of the Right Rev. John Henry 
 Hobart, Bishop of New York. Bishop Hobart, 
 descended from the Rev. Peter Hobart, first 
 minister of the Puritan settlers of Hingham, 
 Massachusetts, specifically foreshadowed his 
 grandson in his important work for the Oneida 
 Indians still within his jurisdiction, in a keen in- 
 terest in education perpetuated in the name of 
 Hobart College, and in the "banner" of "Evan- 
 
8 LIFE AND LABORS OF BISHOP HARE 
 
 gelical Faith Apostolic Order" which the Rev. 
 Dr. Henry Anthon, in a funeral sermon on his 
 bishop, ascribed to him. 
 
 The wife of Bishop Hobart to "explain" the 
 grandson still more fully was a daughter of that 
 vigorous defender of Anglicanism in America, 
 the Rev. Thomas Bradbury Chandler, of Eliza- 
 bethtown, New Jersey. Though descended 
 from Governor John Winthrop and from a 
 brother of that militant Cromwellian divine, 
 Hugh Peters, Chandler was the representative 
 of the Society for the Propagation of the Gos- 
 pel in Foreign Parts who came nearest to being 
 the bishop of the Colonies before the Revolution. 
 When it broke out he was obliged, as a Tory, to 
 take refuge in England, leaving his family for 
 ten years, unmolested by those from whom he 
 differed, in New Jersey. At the restoration 
 of peace the government offered him the first 
 Colonial bishopric of the English Church, that 
 of Nova Scotia, and filled the place, which he 
 declined by reason of age and desire to return 
 to his own flock, with an appointee of his naming. 
 The granddaughter of that ardent churchman, 
 the mother of the ten children of whom Bishop 
 Hare was fifth, was a woman of the warmest 
 affections and truest piety, and exercised endur- 
 ing influence upon the lives for which she was 
 responsible. At a Christmas celebration near 
 
THE BOY AND THE MAN 9 
 
 the end of her long life she broke her leg by a 
 fall while playing blind-man's-buff with her 
 grandchildren. The bare fact carries with it 
 some suggestion of her spirit and of its value in 
 the family of which her scholar-husband was the 
 head. Three of Bishop Hare's sisters have sur- 
 vived him, and two brothers, Mr. James Mont- 
 gomery Hare of New York, and Mr. Robert 
 Emott Hare of Philadelphia. 
 
 When William Hobart Hare was born in 
 Princeton, his father was rector of Trinity 
 Church in that town. It was in 1843 that the 
 family established itself permanently in Phila- 
 delphia, where the institutions with which the 
 father became connected provided the son in turn 
 with the instruments of his formal education. 
 His thorough use of these means is revealed in 
 the quaint memorials of his good standing in 
 school and college. Between 1848 and 1855 
 there were many announcements on the blue 
 paper of the Episcopal Academy that "The 
 name of William Hobart Hare has been sent to 
 the Bishop of the Diocese, and to the Board of 
 Trustees, as deserving commendation for in- 
 dustry, punctuality and propriety of deport- 
 ment." On three of the last four of these notices 
 the word "especial" precedes "commendation." 
 In September of 1855 he entered the Sophomore 
 Class of the University of Pennsylvania. Here 
 
10 LIFE AND LABORS OF BISHOP HARE 
 
 he maintained his high rank as a student. At 
 the end of his first term his name stood highest 
 in his class in the "Roll of Honorary Distinc- 
 tion," and in succeeding terms he ranked repeat- 
 edly from first to fourth in the "First Class of 
 Distinguished Students." But his health es- 
 pecially that of his eyes and the feeling that the 
 family resources were far too slender to warrant 
 his completing the college course, removed him 
 from the University at the end of his Junior 
 year. 
 
 If he ever thought of preparing himself for 
 any work in the world but that of the Christian 
 ministry, the evidences of such uncertainty have 
 disappeared. His nature and the influences with 
 which he was surrounded pointed clearly in one 
 direction, and apparently without qualm or 
 question he prepared himself to walk in it. 
 One of his masters at the Episcopal Academy 
 had established a classical school of his own, St. 
 Mark's Academy, in Philadelphia. Knowing 
 and admiring young Hare he asked him to be- 
 come an assistant in this school. The offer was 
 accepted, and the duties of teaching did not pre- 
 vent the continuance of study now at the Di- 
 vinity School in direct preparation for the min- 
 istry. The first crowning of all these labors 
 came with his admission to the diaconate bv 
 
THE BOY AND THE MAN 11 
 
 Bishop Bowman, June 19, 1859, when he was 
 only a month beyond twenty-one. 
 
 He was hardly more than a boy, therefore, 
 when he began the work of his life. The school- 
 teacher under whom he first studied and then 
 taught is perhaps better qualified than any one 
 else to recall the beginnings of Bishop Hare's 
 career, and from the Rev. Dr. J. Andrews Har- 
 ris, of Chestnut Hill, Philadelphia, comes the 
 following statement: 
 
 "In him the boy was in very truth 'the father 
 of the man.' The traits of quiet dignity of man- 
 ner, of unselfishness, transparent candor, inflexi- 
 ble faithfulness to what he believed to be duty 
 and to his friends, and, above all, a lofty personal 
 purity of thought and deed, were not something 
 new, superimposed upon his younger by his 
 advancing years. They were not the graft of 
 maturity. They were simply an expression of 
 what always seemed to belong to him, to belong 
 to his very nature. From a boy, he was always 
 what I believe to be the highest type of man- 
 hood a clean and perfect Christian Gentleman." 
 
II 
 
 IN PAEISH AND MISSIONS OFFICE 
 
 1860-1872 
 
 JUST as William Hare passed naturally from 
 the studies of boyhood into those for the 
 ministry, and thence into the ministry itself, 
 so the duties of his calling presented themselves 
 first at his very door. Near to his father's house 
 in Philadelphia was St. Luke's Church, of which 
 the Rev. Dr. M. A. De Wolfe Howe was rector. 
 Here the young clergyman's work began, soon 
 after the taking of deacon's orders, in the post 
 of assistant minister. St. Luke's was a large 
 parish, with many activities both within and 
 beyond the walls of the parish church on Thir- 
 teenth Street. It afforded a full opportunity 
 for the discovery of a young man's powers both 
 by himself and by others. The immediate result 
 of this discovery by others was that in May of 
 1861 Mr. Hare became rector of St. Paul's 
 Church in the Philadelphia suburb of Chestnut 
 Hill. In May of the following year Bishop 
 Alonzo Potter ordained him to the priesthood. 
 
IN PARISH AND MISSIONS OFFICE 13 
 
 Meanwhile, on October 30, 1861, his marriage 
 with Mary Amory Howe had taken place. She 
 was a daughter of the Rev. Dr. Howe of St. 
 Luke's and his first wife, Julia Bowen Amory 
 of Roxbury, Massachusetts. To her young hus- 
 band of twenty-three she brought a sympathetic 
 understanding of his profession and its demands. 
 In purity and beauty of character, in respon- 
 siveness to all promptings of the religious nature, 
 she was, to a marked degree, his counterpart. 
 "We are very cozily settled at Chestnut Hill,'* 
 he wrote to Miss E. N. Biddle, within two months 
 of his marriage, "and living almost too happily 
 for earth." Near the end of the same letter to 
 this dear older friend of the young couple and 
 their families, a lady rarely distinguished for 
 piety and good works, he wrote of his bride: 
 "She is fast eclipsing the Rector of St. Paul's, 
 Chestnut Hill, and he is glad if he is only allowed 
 to shine in reflected light. I have discovered by 
 experience what I ought to have known before, 
 that if a candle is ambitious of being seen, it is 
 very suicidal for it to make love to the sun." 
 
 Again in this letter, devoted by no means 
 entirely to the enthusiasm of the newly married, 
 he wrote: "We have been depleted as much as 
 we shall be by the return to town of the summer 
 residents, and I am glad to find that the places 
 of the absentees are almost entirely supplied by 
 
14 LIFE AND LABORS OF BISHOP HARE 
 
 the middle and lower classes who had been 
 crowded out by the influx of crinolines and silks. 
 The new church will be under roof in a few 
 days, and I hope the time may never come again 
 when it cannot be said of my church, 'To the poor 
 the Gospel is preached.' ' 
 
 Here spoke the future missionary bishop, 
 though still in the youthful stage which set 
 "crinolines and silks" over against "the middle 
 and lower classes." In the letters of this period 
 there are, moreover, evidences of his following 
 the progress of the war with a fervent patriotism, 
 and, by inference from his declination of calls 
 to other parishes, many tokens of the impres- 
 sion he was beginning to make. The regular 
 course of his work in the ministry, however, was 
 sorely affected by the rapidly failing health of 
 his wife. In the summer of 1863 he felt obliged 
 to take her, with their son a year old, to Mich- 
 igan and Minnesota in search of such benefit 
 as a change of climate might yield, and in Sep- 
 tember to resign his parish in Chestnut Hill. 
 From Minnesota, where the effects of the Mas- 
 sacre of 1862 were still conspicuous, he wrote a 
 letter to the Sunday-school pupils at home which 
 may be read, almost in its entirety, as the record 
 of his awakening to the cause to which so 
 many of the best years of his life were to be 
 given : 
 
IN PARISH AND MISSIONS OFFICE W 
 
 "ST. PAUL, MINN., September 13, 1863. 
 "My Dear Young Friends: 
 
 "You remember that when I was with you, 
 I used to talk to you often of different objects 
 to which I wished you to make offerings. I have 
 not forgotten you nor your monthly collections 
 since I have been away, and I now write because 
 I want to interest you in the poor Indians of 
 whom I have lately seen a good deal. There is 
 a war raging in this state against them so that 
 now we never see them, but when I was in Mar- 
 quette on the shore of Lake Superior I saw num- 
 bers of them every day sometimes they were 
 lounging about the streets, sometimes picking 
 berries in the woods and at other times paddling 
 their canoes along the shore of the lake. But no 
 one seemed to take any interest in them. . . . 
 They wandered about like sheep without a shep- 
 herd. But though no one taught them what 
 was good, there were not wanting those who 
 taught them what was evil. 
 
 "As I sat in my room on the Fourth of July 
 I heard an unusual noise and on looking out of 
 my window I found that some of the white peo- 
 ple had got about a dozen Indians together to 
 make the day hideous with their savage exhibi- 
 tion. There they stood before the hotel almost 
 naked, and so bedaubed with paint and set off 
 with feathers that they were frightful to look 
 
16 LIFE AND LABORS OF BISHOP HARE 
 
 upon. At a given signal they began their dance. 
 They pounded the earth with their feet, they 
 crouched to the ground, they leaped, and sang 
 and whooped and yelled, occasionally firing their 
 guns into the air, until I was sickened at the 
 indecent sight. Thus, my dear children, I have 
 seen white people, your and my brethren, teach 
 the Indian evil and make them almost like that 
 man possessed with the devil, mentioned in the 
 Gospel, who roamed among the mountains cry- 
 ing and cutting himself with stones. . . . 
 
 "A young man in Connecticut some years ago 
 who was studying for the ministry felt himself 
 called to go and preach the Gospel to the 
 Indians. He accordingly came out to Minne- 
 sota, and began a mission under the care of 
 Bishop Whipple. For a year he went in and 
 out among them teaching and preaching the 
 Gospel, but he met with little success so far as 
 he could see. But a single Indian was baptized 
 during the whole time. Soon after, however, it 
 appeared as if their eyes were being opened to 
 see the kindness and love of the Saviour and 
 many became interested in the Gospel. Another 
 and another was added to the number ; they were 
 baptized, and so there came to be quite a Chris- 
 tian community among the heathen Indians. 
 Many persons contributed to build them a church, 
 and it was nearly finished when the savage 
 
IN PARISH AND MISSIONS OFFICE 17 
 
 Indians made an attack on the whites, murder- 
 ing or taking prisoners men, women and chil- 
 dren. Not one of the Christian Indians joined 
 in these outrages. On the contrary they warned 
 the missionary and his teachers, they hid the 
 church Bible from the savages, and on succeed- 
 ing in getting some of the white prisoners away 
 from their captors, they sent them in safety to 
 General Sibley, who was coming at the head of 
 an expedition to punish those who had committed 
 the outrages. Thus they proved themselves 
 Christians indeed. But the government passed 
 a law that all the Indians of the tribe should be 
 sent away from the state and so the Christian 
 friendly Indians, though they had done all they 
 could to help the whites, were brought to Fort 
 Snelling and were there tried to find whether 
 they had joined in the massacre. If they had 
 been found guilty they would have been hanged, 
 but they were all pronounced innocent, and sent 
 hundreds of miles away from their homes to, a 
 place they had never seen before on the Upper 
 Missouri. 
 
 "But God meant that the white man's cruelty 
 should turn out for the Indian's eternal good, 
 and so, having no one else to flee to in their 
 misery, they fled to Christ. While at Fort 
 Snelling nearly a hundred Indians were bap- 
 tized, and when I met the missionary the other 
 
18 LIFE AND LABORS OF BISHOP HARE 
 
 day he told me that now after the expiration of 
 some six months he has every reason to trust in 
 their sincerity and single-minded piety. He also 
 told me how God had accomplished this wonder- 
 ful work. You know the Indians place great 
 confidence in their medicine men, as they are 
 called. They are jugglers who pretend to cure 
 diseases, to keep people well or make them sick 
 and all that sort of thing. Well, as long as they 
 refused the Gospel the others would not receive 
 it. At last, however, four of the medicine men 
 were converted and the missionary called a coun- 
 cil of the Indians. Some three hundred came 
 together. The missionary called upon one of 
 the four medicine men to say whatever he had to 
 say. He looked confused, and so the mission- 
 ary told them that when white men held a council 
 not only the men who called the council but 
 others expressed their opinions. He said this 
 council was called to consider Christianity and 
 he wanted to know what the medicine man had 
 to say on the subject. He now understood what 
 was meant and said that he had believed in four 
 religions in his life. He described them all and 
 said none of them satisfied him. They all were 
 false. The last religion he had had was the 
 Grand Medicine and he knew that was all a lie, 
 and, turning around to the medicine men who 
 were present, he said they knew it too. He then 
 
IN PARISH AND MISSIONS OFFICE 19 
 
 proclaimed himself a Christian and brought his 
 drums and feathers and the other things he had 
 formerly used when he was a juggler and laid 
 them at the missionary's feet. 
 
 "The rest of the Indians were very much 
 impressed when they saw their medicine men 
 owning that their religion was all a cheat and 
 soon many of them became Christians too. They 
 have now all gone to their new home. Their 
 missionary has gone with them. They have the 
 New Testament and a large part of the Prayer- 
 Book in the Dakota language and every Sunday, 
 if you were there, you would hear them saying 
 the same prayers and creed and singing the same 
 chants as you say and sing at St. Paul's, Chest- 
 nut Hill, only in the Indian language. They 
 now call upon you, my dear boys and girls, for 
 help. . . . 
 
 "Most affectionately your friend and pastor, 
 "WILLIAM H. HARE." 
 
 These very Indians, sent from Minnesota to 
 Fort Snelling, and thence to a place they had 
 never seen before on the Missouri, formed the 
 nucleus of Bishop Hare's own Niobrara mission 
 ten years later. Their plight, as he first saw it, 
 made a powerful appeal to his sympathies. A 
 few weeks after writing the letter just cited, he 
 recurred to the subject in a letter to Miss Biddle: 
 
20 LIFE AND LABORS OF BISHOP HARE 
 
 "The Church outside Minnesota must do the 
 work. The indifference of the people here to 
 the eternal interests of the Indian is simply 
 astounding. They are concerned in only one 
 thing, their extermination. There is a reward 
 paid by the authorities for every Sioux killed by 
 private individuals. I saw by the paper yester- 
 day that the reward has just been raised to $200 
 to stimulate greater activity in this humane 
 enterprise!" 
 
 It does not seem unduly fanciful to associate 
 the depth of the impression made by these first 
 observations of the treatment of Indians by 
 whites with the more personal experience through 
 which Mr. Hare was then passing. His wife's 
 health remained such that he must have felt her 
 hold upon life to be increasingly uncertain. The 
 wrongs they saw together must have been the 
 more repugnant to him for their very effect upon 
 her. Their effects upon him, in all the circum- 
 stances, could hardly have been other than per- 
 manent. 
 
 It was partly that Mrs. Hare might change 
 the climate and conveniences of a suburban place 
 for those of the city that he resigned his parish 
 in Chestnut Hill. He returned to St. Luke's 
 Church in Philadelphia, taking entire charge of 
 it for a time during his father-in-law's absence, 
 and in 1864 assumed special care of the Church 
 
IN PARISH AND MISSIONS OFFICE 21 
 
 of the Ascension, a mission of St. Luke's. When 
 this mission became an independent parish in 
 1867, he was chosen its rector. 
 
 Before this responsibility came to him he had 
 been left to face all responsibilities alone. On 
 January 7, 1866, the pulmonary disease which 
 for several years had threatened Mrs. Hare's 
 life brought it to an end. Yet he was not alone. 
 His son of three years now the well-known 
 medical writer, teacher and practitioner, Dr. 
 Hobart Amory Hare of Philadelphia remained 
 to him; and, to share the management of his 
 little household, his sister, Miss Mary H. Hare, 
 came immediately to his side and remained there 
 until he took up the work of a Missionary Bishop. 
 Nor in the more intimate sense could he have 
 been so much alone as the death of his wife 
 seemed to leave him. Her life, especially as 
 its end drew near, was so preponderantly a life 
 of the spirit, that it could continue in vital rela- 
 tions with his own spiritual existence. And so it 
 did continue if one may put a reasonable inter- 
 pretation upon obvious causes and effects not 
 only through the dark days of readjustment, but 
 far into the years through which he shaped and 
 followed the course he must have known she 
 would have him take. "Sit anima mea cum ittd" 
 he wrote in his wife's Bible, opposite the record 
 of her death; ff quis non desideret illam civitatem 
 
23 LIFE AND LABORS OF BISHOP HARE 
 
 unde amicus non eotit, quo inimicus non intrat?" 
 The course he took remained at first in the 
 grooves of a city parish. In the summer of 
 1868 he sought relief from it in a few months 
 of foreign travel, through which we may not 
 follow him. A single passage from a letter, 
 written in Switzerland, to a brother-in-law also 
 traveling in Europe, tells something of his need 
 for rest and of the discretion with which even 
 his pleasures had to be taken: "Pray remember 
 that in your case and mine, health and not sight- 
 seeing is of first importance. I find I can do 
 very little of the latter without prejudice to my 
 health. I lie awake at night thinking in a sort 
 of ecstasy of what I have seen, and find it nec- 
 essary to sandwich a week of seclusion between 
 my spells of sight-seeing. Pray be wise and do 
 the like." 
 
 Returning to Philadelphia he continued for 
 about two years in the routine of parish work, 
 when he was appointed Secretary and General 
 Agent of the Foreign Committee of the Board 
 of Missions. His Philadelphia parishioners 
 were loath to part with him. Bishop Stevens, 
 in a letter of a later day, wrote: "During the 
 whole of his ministry in Philadelphia, it was 
 under my eye continually, and I can bear solemn 
 testimony before God to its marked success and 
 usefulness." But the call to the Missions Office 
 
IN PARISH AND MISSIONS OFFICE 23 
 
 in New York was a call to larger service and 
 offered also the entire change of climate and 
 mode of life which physicians had already coun- 
 seled him to seek. In the winter of 1871 his 
 new work began. The duties of the position 
 were those of an intermediary between the church 
 at home and its representatives in the foreign 
 fields of missionary work. It was necessary both 
 to make known their deeds and needs through 
 frequent speaking and writing, and, through cor- 
 respondence with them, to give them that stim- 
 ulus which the knowledge of sympathy and 
 support could afford. In the performance of 
 his duties a native gift of persuasive and telling 
 speech received constant cultivation. At the 
 same time his power to stimulate generosity on 
 the part of the supporters of missions won him 
 an enviable name for efficiency in an important 
 branch of the work before him. One innovation 
 in the daily work of the missions office was intro- 
 duced under his regime the pause at noon for 
 the "Midday Prayer for Missions," a practice 
 which has since spread far and wide. For him- 
 self there could hardly have been a better school 
 than in his new employment for the all-round 
 development of the missionary spirit. "So there 
 seemed," said Bishop Tuttle in a memorial ser- 
 mon at Sioux Falls in 1910, "in the early days 
 a holy christening of him to his special work. 
 
24 LIFE AND LABORS OF BISHOP HARE 
 
 Name this person, might have been asked of his 
 sponsors then; and you could have almost heard 
 the answer clear and unhesitating, A Mission- 
 ary Bishop." 
 
 The personal records of this period are scanty. 
 A letter from Mr. Hare, while traveling with 
 a party of prominent representatives of the 
 clergy and laity, sent as delegates to a missionary 
 meeting in San Francisco, will serve, however, 
 to give its impression both of the writer and of 
 his glimpse at Mormon conditions in 1871: 
 
 [To Miss Mary H. Hare.] 
 
 "ABOUT 550 MILES EAST OF SAN FRANCISCO, 
 
 "April 26, 1871. 
 "My Dear Mary: 
 
 "I have written three letters (to dignify them 
 by that name) since I have been on the cars, two 
 to Mother and one to my dear boy. 
 
 "It is marvelous how accustomed one becomes 
 to life on a railway. I have hardly known what 
 ennui is and have slept almost as well as at home. 
 So say the rest of the party. But I dread the 
 return, for the novelty will have passed away, 
 and I fear that none of the party will return in 
 time to accompany me. 
 
 "The weather has been charming. They have 
 no rain here for several months and our umbrellas 
 are altogether useless baggage. We reached 
 
IN PARISH AND MISSIONS OFFICE 25 
 
 Salt Lake City on Saturday evening at about 
 nine o'clock. 
 
 "The journey until Saturday afternoon was 
 entirely uninteresting. Though we had ascended 
 the Rocky Mountains we had seen nothing but 
 barren desolate plateaus and all that was moun- 
 tainous in appearance was far in the distance. 
 But as we descended towards the Salt Lake 
 Valley the land became more precipitous, and 
 the scenery very imposing. 
 
 "The Salt Lake Valley is most charming. On 
 each side is a range of mountains covered with 
 snow rising up right out of the plain to a height 
 of seven thousand feet. The great Salt Lake 
 lies in the midst of the Valley. It is ninety miles 
 long by thirty to forty wide. Out of it rises a 
 long ridge of mountain. The snow-covered 
 mountains, the water, and the highly cultivated 
 plain make a scene of charming beauty. 
 
 "Our visit to Salt Lake City was full of intense 
 interest. The Mormons showed on all hands a 
 great desire to show us what is to be seen. They 
 have certainly done wonders here. This Valley 
 was a desert from want of water. They have 
 divided the stream from the mountains into a 
 thousand rills and introduced a perfect system 
 of irrigation. The desert has been converted 
 into a garden. 
 
 "They are a most thrifty and industrious peo- 
 
6 LIFE AND LABORS OF BISHOP HARE 
 
 pie. Indeed they teach that labor is religion. 
 They have organized their Society so thoroughly 
 and they have been so shut out from the world 
 until lately and so compacted together by a com- 
 mon faith and absolute submission to their leader, 
 whom they believe to be inspired, that the com- 
 munity is more like a school than a city. 
 
 "Their religious system is Christianity, grossly 
 understood, for they are a gross, ignorant peo- 
 ple; and they maintain that Revelation is con- 
 tinued among them and that they can add what 
 they like. 
 
 "They have in this way introduced polygamy, 
 and this foul blot produces a sense of disgust 
 even in the midst of the delights of their charm- 
 ing abode. 
 
 "We attended their services at noon on Sun- 
 day, and desired to do so as unnoticed as pos- 
 sible; but they were on the look-out for us and 
 as the party appeared at the door in squads they 
 were singled out from the crowd who were wait- 
 ing to get seats and assigned seats in a place that 
 had been reserved. There must have been 
 twenty-five hundred people present. Brigham 
 Young and his counselors were seated on a plat- 
 form, some of them engaged in breaking bread 
 into large silver baskets, like a good-sized cake 
 basket. This we found was for the Sacrament. 
 
 "The first address was by the celebrated apostle 
 
IN PARISH AND MISSIONS OFFICE 37 
 
 of the Mormons, Orson Pratt. He has a great 
 reputation. His sermon was an apology for 
 their religion, but not very conclusive. He was 
 followed by George A. Smith, a very promi- 
 nent dignitary, who took the ninth commandment 
 for his text and pleaded that the Gentiles pres- 
 ent would not tell lies about them when they went 
 to their homes. 
 
 "To our amazement, the Rev. Mr. 
 
 . . was then introduced. He is an Epis- 
 copal clergyman, one, however, to whom Bishop 
 Alonzo Potter refused orders for cause, and 
 whose record has not been very good. ... I 
 was mortified to see him get up, and when I heard 
 his address, which was altogether in the Mormon 
 vein (though he made no allusion to polygamy) 
 I was both indignant and disgusted. So were 
 all the party. . . . Brigham Young him- 
 self closed with a very insinuating address. 
 
 "In the midst of the proceedings the bread 
 was consecrated and then the water (which they 
 use instead of wine) and handed about through 
 the audience. A Mormon behind me told me 
 that I might partake, but I preferred to refrain. 
 There was something revolting in the mixing up 
 words and phrases and acts we prize with follies. 
 
 "The sight of the congregation was one not 
 easily forgotten. It was a larger audience than 
 I had ever beheld. There was not one cultivated, 
 
28 LIFE AND LABORS OF BISHOP HARE 
 
 refined face to be seen. The women were the 
 most unattractive, vulgar and dull-looking I ever 
 saw. And throughout the whole proceeding 
 there was not the least appearance of devotion. 
 The audience throughout wore the air of a gath- 
 ering waiting for a concert to begin. 
 
 "I do not mean to say that there is no devotion 
 among them. Everything leads me to think that 
 many of them, though deluded, are thoroughly 
 earnest. 
 
 "On Sunday the delegation was called upon 
 by two of the apostles, George A. Smith and 
 another; and it was represented that the call 
 was on behalf of Young, for whom it is not eti- 
 quette to call in person. None of the party were 
 at the hotel. The next day two or three of the 
 laymen returned the call, but for some reason 
 or other Brigham, who is generally very affable, 
 was taciturn and reserved. Perhaps it was that 
 a reporter of the Herald got in with the party. 
 Perhaps he thought that he was slighted by the 
 clergy absenting themselves. The landlord, a 
 Mormon, who guided the party, was very much 
 provoked that the President did not show to 
 greater advantage and swore not a little on 
 coming out." . . . 
 
 It was in the year following the missionary 
 journey to San Francisco that the House of 
 
IN PARISH AND MISSIONS OFFICE 29 
 
 Bishops, brought especially by the vigorous and 
 unselfish efforts of Mr. William Welsh of Phila- 
 delphia to recognize the needs of the Indians 
 and to consider the wisdom of sending a Bishop 
 into their country, created the Missionary Juris- 
 diction of Niobrara and elected Mr. Hare its 
 Bishop. Their course in this matter and the 
 bearing of it upon his personal fortunes are set 
 forth so clearly by Bishop Hare himself in the 
 "Reminiscences" which he delivered as an 
 Address on the fifteenth anniversary of his con- 
 secration that it is best to give the facts in his 
 own words: 
 
 "On All Saints' Day (November 1), 1872, 
 I was waited upon by two members of the Com- 
 mission then charged with the care of the Indian 
 Mission work of our Church, and informed that 
 the House of Bishops had elected me to be Mis- 
 sionary Bishop of Niobrara. 
 
 "Niobrara was the name of a river running 
 along the border line between Nebraska and 
 Dakota, and had been chosen as a convenient 
 term in ecclesiastical nomenclature for the large 
 tract of country of which then little was known, 
 save that it stretched northward from the river 
 Niobrara, and was roamed over by the Poncas 
 and different tribes of Sioux or Dakota Indians. 
 
 "The jurisdiction proper of the Missionary 
 
30 LIFE AND LABORS OF BISHOP HARE 
 
 Bishop of Niobrara was originally a tract of 
 country bounded 'on the east by the Missouri 
 River; on the south by the State of Nebraska; 
 on the west by the 104th meridian, the Territory 
 of Wyoming, and Nebraska; on the north by 
 the 46th degree of north latitude; including also 
 the several Indian Reservations on the left bank 
 of the Missouri, north and east of said river.* 
 In order, however, to give unity and compactness 
 to the effort of the Church for the Indian tribes, 
 the Missionary Bishop of Niobrara was also 
 authorized to take charge of such missionary 
 work among Indians east of the Rocky Moun- 
 tains as might be transferred to his oversight 
 by the Bishops within whose jurisdiction such 
 work might lie. 
 
 "The news of my election was utterly unex- 
 pected, and fell upon me like a thunderbolt from 
 a clear sky. The honor was almost too much 
 for my small stock of virtue. I was at the time 
 Secretary and General Agent of the Foreign 
 Mission Work of this Church, and deeply im- 
 mersed, body, mind and heart, in the work of 
 making known the Gospel among the heathen in 
 distant lands. I had but a year before been 
 elected by the House of Bishops to the Mission- 
 ary Episcopate of Cape Palmas and parts adja- 
 cent in Africa, but this action of the Bishops had 
 not been allowed to come before me, The House 
 
IN PARISH AND MISSIONS OFFICE 31 
 
 of Deputies, in language complimentary to me, 
 which I may not quote, represented to the House 
 of Bishops, that injury would be done to the 
 Foreign Missionary Work of the Church by my 
 withdrawal from the office of Foreign Secretary, 
 and the House of Bishops reconsidered their 
 appointment. (See Journal of General Con- 
 vention, 1871, pp. 227-228.) 
 
 "I fell into the habit of considering that this 
 action virtually determined that my vocation 
 should be for many years that of Secretary and 
 General Agent for the Foreign Work. My 
 sense of the practical worth of that enterprise 
 had strengthened every month I was connected 
 with it; and my conviction deepened that that 
 department of the Church's enterprises can never 
 be either relinquished or disparaged so long as 
 'neighbor* means any one near or far off to whom 
 we may do good, nor so long as the Church 
 believes that her creation and her mission are 
 not of man, but of God, and that her resources 
 are not merely an aggregate of human agencies 
 nor an aggregate of money collections only, but 
 'the powers of the world to come.' My heart 
 had become knit in, too, with the brave standard- 
 bearers of the Church in heathen lands, and tears 
 filled my eyes as I thought of even seeming to 
 desert the army in the field, and leave it uncer- 
 tain about its base of supplies. Moreover, a 
 
32 LIFE AND LABORS OF BISHOP HARE 
 
 domestic tie of tender sacredness bound me to 
 my home. 
 
 "My first thought was to decline; and I 
 informed my visitors that it would take me but 
 a few hours to decide, and if the House of Bish- 
 ops would remain in session, they should have 
 my answer without delay. But the House had 
 done its duty and adjourned, and left me to 
 decide what was mine. The call was most sol- 
 emn. It was from an authority that was next 
 to that of the Head of the Church Himself. It 
 came to one who held the opinion that the oppo- 
 sition of the individual judgment and will to the 
 summons of the Church is almost fatal to her 
 prompt and efficient conduct of her missionary 
 campaign, and should never be ventured except 
 for reasons of paramount importance. 
 
 "As I afterward came to see, I had been led 
 through a course of preparation for such a sum- 
 mons. Though born and bred at the East, I 
 had spent six months in Michigan and Minne- 
 sota, in 1863, and there seen something of the 
 Indian problem. ... I had returned to 
 the East the Indian's advocate, and ... I 
 had become convinced of this: that the Indian's 
 claim upon the Church of Christ was most 
 sacred. . . . 
 
 "The issue of all my cogitating was I 
 accepted the appointment." 
 
IN PARISH AND MISSIONS OFFICE 33 
 
 Quite different from this cool account of the 
 "cogitating/' written fifteen years after its end 
 was attained, are the two following letters to a 
 trusted friend and the "Considerations" sent to 
 her with the second letter. They add to the 
 "Reminiscences" a vivid sense of the struggle 
 which the decision cost, and of the motives that 
 brought it to pass. 
 
 [To Miss E. N. Biddle.] 
 
 "ORANGE, N. J., November 3, 1872. 
 "My Dear Friend: 
 
 "I must acknowledge your telegram if only 
 in a few lines. 
 
 "I am undergoing mentally the agony which 
 many an early disciple was called upon to endure 
 in his body while the two chariots to which he 
 was fastened were driven violently in different 
 directions and he was torn limb from limb. My 
 conviction of duty to the work in which I have 
 been engaged has been supreme. It now binds 
 me to it with a band of iron. My conviction that 
 when a man is called to be himself a wanderer 
 like His Master that he may the better bring 
 the wanderers home, he cannot easily refuse, is 
 gaining strength every hour. Behold then with 
 what conflicting emotions I am torn. 'O my 
 God, I am but a child. I know not how to go 
 out or how to come in!' Unable to guide my 
 
64 LIFE AND LABORS OF BISHOP HARE 
 
 boat, not able to see the way, I feel that if ever 
 the little boat is to reach port it must be by the 
 breathing of the prayers of my friends. These 
 I want. If you see any that love me, tell them 
 so. 
 
 "With love to all your circle, 
 
 "Very affectionately yours, 
 
 "W. H. HARE." 
 
 [To Miss E. 1ST. Biddle.] 
 
 "ORANGE, 1ST. J., November 14, 1872. 
 "My Very Dear Friend: 
 
 "Let me show my sense of your loving interest 
 by writing to you among the very first to say 
 in confidence that my present decision (alto- 
 gether as yet an internal and private one) is to 
 be the Church's servant in the Indian work. I 
 send you a paper in which you will find the steps 
 by which I climbed my way over the arguments 
 urged against such a course. The last half page 
 was copied by mistake. I wrote those lines at 
 a time when the harder side of the new life was 
 impressing me, and to an eye other than my own 
 they will seem rather intense. Overlook that. 
 I should like Mrs. V, (to whom much love) and 
 Mr. Welsh to see the paper, no one else. 
 
 "Gratefully and affectionately yours, 
 
 'WILLIAM H. HARE." 
 
IN PARISH AND MISSIONS OFFICE 35 
 
 "CONSIDERATIONS. 
 
 "That these Indians are heathen men; 
 
 "That they are heathen whom God has placed 
 right at our doors, who are our wards, and whose 
 claims rank therefore first; 
 
 "That they are heathen men to whom we owe 
 a debt altogether peculiar, because, though they 
 are our wards, we have wronged them more than 
 we have wronged any other people on the face 
 of the earth; 
 
 "That it would be quixotic to work for heathen 
 far off, unless we are grappling also with the 
 heathen question at home; 
 
 "That earnest effort, in faith, for these heathen 
 in particular may give a favorable solution to 
 the question whether the Gospel can benefit the 
 heathen in general, and thus help all Missionary 
 effort for heathen men; 
 
 "That, while it is true that the heathen at home 
 are comparatively few and the heathen abroad 
 many, it is also true that the responsibility of 
 enlightening the former rests upon the American 
 Christian alone, while the responsibility in the 
 other case is divided up among all the Christians 
 in the world; 
 
 "That I am called not merely to minister as 
 a Bishop to this despoiled race, but to head, so 
 far as the Episcopal Church is concerned, what 
 
36 LIFE AND LABORS OF BISHOP HARE 
 
 is coming to be a great national movement in 
 their behalf, and to do what I can to commit 
 the Church to it for life and for death. The 
 Government, when making a noble Christian 
 effort which the world despises, has a right to all 
 that the Church can give; 
 
 "That I am reputed to have been successful, 
 under God, in an office of administration; and 
 while, in one view, this fact is a reason for staying 
 in it, it is also an argument on the other side. 
 The Indian work cannot afford to take one with 
 the reputation of being an unsuccessful man; 
 
 "That it is an easier thing to find a Secretary 
 than a Bishop, because a Bishop (especially one 
 for this new enterprise) needs all the qualities 
 which a Secretary needs, and, besides those quali- 
 ties, the qualities which fit a man to be a Bishop ; 
 
 "That I have received orders and cannot dis- 
 obey them unless they are against my conscience 
 or manifestly absurd; 
 
 "That I have been spared once (when elected 
 to Africa) and ought not to ask to be spared 
 again; 
 
 "That a man who seems to shrink from hard 
 places weakens men's faith in the reality of 
 Christian character; 
 
 "That God has made my heart always tender 
 towards the Indian work, and now has led me, 
 through much perplexity and distress, to be will- 
 
IN PARISH AND MISSIONS OFFICE 37 
 
 ing to be a wanderer, and an outcast if need be, 
 if only I may do a little toward bringing these 
 poor wanderers and outcasts to a home ; 1 
 
 "That, after much prayer, I am inclined in 
 my soul to undertake this work." 
 
 Even before he reached his decision fault was 
 found with the House of Bishops for calling 
 upon Mr. Hare to leave his post in New York. 
 It is said that one man exclaimed when leaving 
 the meeting where the nomination was made: 
 "This is the mistake which the Church is always 
 making! She sets her finest men to her com- 
 monest work. She is continually using a razor 
 to split kindling!" The complaint is familiar in 
 many departments of life and many delicate 
 instruments go on achieving things both great 
 and fine. If the Church was blamed, the Bishop- 
 elect was not. "Honors come thick," he wrote 
 in December to a member of his family; 
 " C S. T. D.' of Columbia and 'D.D.' of Trinity. 
 Bobs enough to this kite!" The "Reminiscences" 
 go on with the story: 
 
 "The presiding Bishop determined upon 
 Thursday after the Feast of the Epiphany, Jan- 
 uary 9, 1873, as the time, and St. Luke's 
 Church, Philadelphia, with which I had been inti- 
 mately connected in my early ministry, as the 
 
 i It is this paragraph, scratched out in the manuscript, which 
 Miss Biddle was asked to overlook because of its intensity. 
 
38 LIFE AND LABORS OF BISHOP HARE 
 
 place for my consecration, and I was then and 
 there duly consecrated. 
 
 "A number of circumstances combined to add 
 to the interest of the occasion. I was only 
 thirty-four years of age; only one of the Bishops 
 of our Church had been consecrated when so 
 young. When consecrated, I made the one hun- 
 dredth Bishop in the line of the American Epis- 
 copate. The Bishop consecrated next before me 
 was my father-in-law, a man of twice my age. 
 My grandfather, Bishop Hobart, of New York, 
 had been distinguished for his Missionary efforts 
 in behalf of the Indians the Oneidas and other 
 tribes of the Six Nations in New York, and 
 these Oneidas had been removed to Wisconsin, 
 and were to be placed under the care of his grand- 
 
 son." 
 
 To these circumstances contributing to the 
 interest of the service might be added the facts 
 that his father, his brother, his uncle, his father- 
 in-law, his father-in-law's uncle, Benjamin Bos- 
 worth Smith, then Presiding Bishop, his inti- 
 mate friends, William R. Huntington and 
 Henry C. Potter were all among those who took 
 part in it. Bishop Whipple of Minnesota 
 preached the sermon. "The office committed 
 unto you," he said, "is to be the Apostle of the 
 Indians. . . . They will perplex you daily 
 with their sorrows, and they will weary you with 
 
IN PARISH AND MISSIONS OFFICE 38 
 
 their pleas for help. Every new mission planted, 
 every church builded, every clergyman ordained, 
 will bring to you new burdens and may add trials 
 to your aching heart. You may grow weary 
 with the care of an office made heavier by the 
 wayward wills, the restlessness under restraint 
 and the individuality of those whom you are over 
 in the Lord. Words of disrespect and reproach 
 may wound your heart." 
 
 With intimations of still more poignant 
 prophecy Bishop Whipple continued: 
 
 "I know not what trials await you. The 
 Church which is now so keenly alive to the wants 
 of this poor people may grow cold. The first 
 fervor of Christian converts may pass away. 
 Old heathen habits may reassert their power. 
 You may even have to say to some of your flock 
 as St. Paul said to Christians in his time, 'Lie 
 not to one another. Let him that stole steal no 
 more.' The bad men of the border may excite 
 savage hearts to deeds of blood. The govern- 
 ment may again forget its plighted faith. You 
 may have to stand alone, and breast the anger 
 of the people in defense of the helpless. In the 
 darkest hour look up to Christ your King. Bet- 
 ter men than we have labored and died without 
 seeing the harvest. Thus Greenland and Ice- 
 land were won to Christ. It is yours to work 
 and pray and die. God giveth the harvest. 
 
40 LIFE AND LABORS OF BISHOP HARE 
 
 You go in the name of Christ. You bear the 
 seal of His authority. You have His promise, 
 'I am with you alway.' ' 
 
 Thus commissioned and charged, he went forth 
 to his labors. 
 
Ill 
 
 A PIONEER IN NIOBRARA 
 
 1873-1878 
 
 T llHE conditions of life about to confront the 
 JL young bishop presented the sharpest con- 
 trast with those under which his life so far had 
 been spent. He had lived only in the two lead- 
 ing cities of the country and their immediate 
 surroundings. His personal background had 
 been enriched by a multitude of kinsmen and 
 friends holding definite places in a long-estab- 
 lished social order. All the comfortable ameni- 
 ties of life in the Middle States in the decade 
 beginning with the Civil War had been his by 
 every right of inheritance and possession. Over 
 against all this was to be set a frontier existence 
 of the roughest sort. The permanent settle- 
 ment of Dakota Territory had begun but little 
 before 1860. The territorial government was 
 first organized in 1861, but even in 1873 the 
 population of whites was scanty and scattered. 
 Railroad building had begun only in 1872, and 
 in 1873 had been carried up the Missouri 
 
 41 
 
48 LIFE AND LABORS OF BISHOP HARE 
 
 River only so far as Yankton. The buffalo 
 were virtually gone Bishop Hare confessed 
 after four or five years in the country that he 
 never saw one but every other token of primi- 
 tive conditions remained. The Indian popula- 
 tion greatly outnumbered the white, and most of 
 the Indians were unreclaimed from barbarism. 
 The work of the pioneers of civilization was wait- 
 ing, almost in its entirety, to be done. 
 
 In the field of Indian missions the Roman 
 Catholics had already done something; the Con- 
 gregationalists and Presbyterians, especially 
 through the labors of Riggs and Williamson and 
 the attendant translation of the Bible and hymns 
 into the Dakota tongue, had more specifically 
 cleared the way. The Protestant Episcopal 
 Church was represented in the thriving work of 
 the Santee mission under the Rev. S. D. Hinman, 
 and in several remote posts. Under the policy 
 of the Grant administration the Indian agents 
 were appointed on the recommendation of the 
 religious bodies working at the several agencies. 
 The activities and influence of Mr. William 
 Welsh were such that the Sioux agencies were 
 filled by men designated by representatives of 
 the Episcopal Church. The field was rough, but 
 it was full of opportunity and promise. 
 
 Studying the field from the East soon after 
 his consecration, Bishop Hare wrote to a clergy- 
 
A PIONEER IN NIOBRARA 40 
 
 man preparing to join his staff of workers: "I 
 catch just enough glimpses, not to condemn or 
 justify any one, but to make me unhappy and 
 fearful that the 'Lover of concord' will not make 
 His face to shine upon us." Nothing daunted 
 he made ready for his great undertaking, begged 
 the prayers of his friends "that I may carry 
 with me the spiritual strength of many men, not 
 of one man merely" and turned his face west- 
 ward early in April of 1873. 
 
 His first visitation on leaving the East was to 
 the Oneida mission at Green Bay, Wisconsin. 
 This was one of the missions outside his imme- 
 diate jurisdiction which were committed at first 
 to his care. It was also that to which allusion 
 has already been made as the western home of 
 Indians formerly under the care 'of Bishop 
 Hobart. "Many whom Bishop Hobart con- 
 firmed in New York state, fifty years before," 
 said Bishop Hare touching, in the "Reminis- 
 cences" already quoted, upon this first visitation, 
 "brought their grandchildren to be confirmed by 
 his grandson." 
 
 In a letter printed in the May, 1873, issue 
 of The Church and the Indians, a little journal 
 published by the Indian Commission of the 
 Protestant Episcopal Church, Bishop Hare 
 describes his impressions of this first experience 
 as a Bishop to the Indians. The forlornness of 
 
44 LIFE AND LABORS OF BISHOP HARE 
 
 their condition does not blind him to the progress 
 they have made or to the ground for hope for 
 their future. At the end of the letter he writes: 
 "Easter night. This day of days is over. A 
 happier Easter I never spent ; from all directions 
 the Indians wended their way this morning to 
 their unpretending sanctuary. The building 
 (paved floor, galleries, vestibule and many of the 
 windows) was crowded with people and a more 
 reverent and attentive congregation, a congre- 
 gation in which there were more men, I have 
 rarely seen. I preached to them by the aid of 
 an interpreter from the text, 'I am He that liveth, 
 and was dead; and, behold, I am alive forever- 
 more, and have the keys of death and hell.' 
 Twenty candidates for confirmation then ap- 
 proached the chancel rail and after being 
 addressed, were confirmed. The Holy Com- 
 munion was then administered, the whole congre- 
 gation remaining, and at least one hundred and 
 twenty of them partaking in the celebration. I 
 could have wept like a little child. And when, 
 having taken my seat in a chair before the chancel 
 rail, the whole congregation, men and women and 
 children, filed by me and took me by the hand, 
 one old woman slipping a dollar bill in my hand 
 as she pressed it, one man saying, 'You have 
 made us happy,' and another whispering in my 
 ear, Tray for the Oneidas,' I forgot that I was 
 
A PIONEER IN NIOBRARA 45 
 
 far away from home. My happiness was with- 
 out alloy, and my cup was running over with it." 
 
 In a briefer letter following these words from 
 Bishop Hare the resident missionary declares: 
 "The Indians say they understood nearly all he 
 said before the translator interpreted it. His 
 eye and voice and manner talked to them." This 
 first of all records of the impression he made 
 upon his Indians confirms the belief that there 
 was in his manner of speech and of thought a 
 certain native quality which gave the Indians a 
 feeling of kinship with him, and to others a vivid 
 sense that he was representing truly the people 
 whose champion he became. 
 
 The "Reminiscences" deal so fully with the 
 beginnings of his work that several pages by 
 Bishop Hare himself will best continue the nar- 
 rative : 
 
 "I was desirous of studying the condition of 
 the semi-civilized Indians before going to the 
 wilder tribes of the Northwest, and therefore first 
 made a visit to the Indian Territory of the 
 Southwest. While I was en route, the whole 
 country was plunged into a frenzy of excitement, 
 and of denunciation of the whole Indian race, 
 by the Modoc massacre, and the mouths of many 
 sober men were filled with calls for revenge, such 
 as at other times they were wont to denounce as 
 the characteristic of the vindictive Sioux. The 
 
46 LIFE AND LABORS OF BISHOP HARE 
 
 general of the army telegraphed a subordinate 
 that he would be 'fully justified in the utter exter- 
 mination' of the Modocs. Friends wrote me 
 that a blow had been struck at all efforts for the 
 Indians which was simply fatal, conclusive; and 
 that it would be folly in me to persist. I pressed 
 on, nevertheless, only lamenting that the treach- 
 ery of a handful of Indians was allowed by an 
 intelligent people to govern opinion, while the 
 good behavior of tens of thousands of Indians 
 was utterly forgotten. 
 
 "From the Indian Territory I made my way 
 to Dakota, like Abraham, who went out not 
 knowing whither he went. I reached Yankton 
 City, April 29, 1873. A military officer, to 
 whom I was there introduced as being the Mis- 
 sionary Bishop to the Indians, somewhat bluntly 
 replied: 'Indeed! I don't envy you your task/ 
 I recalled the words, 'Let not him who putteth 
 on his armor boast himself as he that putteth it 
 off,' and simply replied, 'A minister, like a mili- 
 tary officer, obeys orders.' Whatever was uncer- 
 tain, I was at least sure of my commission. 
 
 "My arrival in Yankton occurred just after 
 one of the most memorable storms that Dakota 
 has ever known, and the effects of it were plainly 
 to be seen in the carcasses of cattle which had 
 perished in it, and in huge banks of snow which 
 lay still unmelted. The storm had overtaken 
 
A PIONEER IN NIOBRARA 4fl 
 
 Ouster's celebrated cavalry, while they were 
 encamped about a mile or two outside of Yank- 
 ton, and brave men, who never quailed before the 
 foe, had fled in complete rout before the tempest, 
 and taken refuge in any house where they could 
 find a shelter, leaving all their camp equipment 
 and horses to their fate. 
 
 "From Yankton I passed up the Missouri 
 River along which the main body of the mis- 
 sionary enterprise of our Church among the 
 Indians was then located. I found that mission- 
 ary work had been established on the Santee, 
 Yankton and Ponca Reserves, and three brave 
 young deacons, fresh from the Berkeley Divin- 
 ity School, had, the previous fall, pressed up the 
 river and begun the task of opening the way for 
 missionary effort among the Indians of the 
 Lower Brule, the Crow Creek and Cheyenne 
 River Reserves. 
 
 "Altogether, there were, besides three natives, 
 five white clergymen and five ministering women. 
 I could not then, I cannot now, admire enough 
 the courage with which these Soldiers of Christ 
 had entered upon the work and the fortitude 
 with which they persevered in it. Their entrance 
 upon it was largely, of necessity, a leap in the 
 dark, and their continuance in it a groping where 
 there was no light and no trodden way. They 
 had made the wild man their companion, an 
 
48 LIFE AND LABORS OF BISHOP HARE 
 
 unknown heathenism their field of labor, and the 
 wilderness their home. Nor could I but wonder 
 at the grand faith, the dauntless conviction of 
 duty and the tremendous moral energy of the 
 one man William Welsh who had both excited 
 and backed their efforts by his zeal, his counsel 
 and his wealth. . . . 
 
 "But what about the Indians? I had read 
 much of what had been written, by delighted 
 visitors, of the heartiness and reverence with 
 which the services of the Church were rendered 
 by these humble people. And all that was ever 
 written I found more than realized when it was 
 my privilege to kneel with them in their little 
 sanctuaries. I could understand how the brave, 
 self-denying missionaries to whom I had come 
 could feel, regarding their converts, as the 
 Apostle exclaims: 'What thanks can we render 
 to God for all the joy wherewith we joy for your 
 sakes before our God?' I found that a great 
 deal of true and effective work had been done 
 work which has affected the whole after-history 
 of the Mission. 
 
 "It was not long before I saw both sides of 
 Indian life. The better side: said a shrewd 
 Christian chief, as I was about to leave the rude 
 chapel erected among his people: 'Stop, friend, 
 I have a few words to say. I am glad to hear 
 you are going to visit the wild, upper tribes. 
 
A PIONEER IN NIOBRARA 49 
 
 Companies of them often come down to visit my 
 band, and I always take them to see this chapel. 
 I think a good deal depends upon the impression 
 my chapel makes on them. I think if it was put 
 in better order it would make a better impression 
 than it does. The rain and snow come through 
 that roof. This floor is not even. Now, you are 
 called an Apostle. That is a good name. I 
 believe it means "one sent." But there are many 
 people to whom you are sent to whom you can- 
 not go, for they are wild people. But these vis- 
 itors of mine go everywhere and tell everywhere 
 what they have seen.' The wilder side, too, I 
 saw, for among the Lower Brules, a fellow rode 
 up by the side of our party, with an airy, reck- 
 less, dare-devil manner, and remarked, as he 
 flourished his weapon: 'I want my boy to go to 
 school, but I am an old man. I am wounded all 
 over. I like to fight. I love war. I went off 
 the other day among some strange Indians. 
 They said: "Go away, or we'll kill you." "Kill 
 away," said I; "that's what I like." He was a 
 type of hundreds and thousands. But is it an 
 unheard-of thing for white men to hate the 
 restraints of religion and morality for themselves, 
 and yet wish them for their children? 
 
 "The scenes grew wilder as I pushed farther 
 on. A service held at the Cheyenne River 
 Agency, in the open air, left a deep impression 
 
60 LIFE AND LABORS OF BISHOP HARE 
 
 on my mind. It was a strange scene. In front 
 of us, forty or fifty feet distant, rolled the Mis- 
 souri River. Nearer at hand, grouped in a semi- 
 circle, fringed with a few curious soldiers and 
 employes of the Agency, sat the Indians; many 
 bedecked with paint and feathers and carrying 
 guns and tomahawks; some in a soberer guise, 
 betokening that they were inclining to the white 
 man's ways; while all gazed, apparently half 
 amused, half awe-struck, at the vested missionary 
 of the station as he sang the hymns and offered 
 the prayers of the Church, and then at the Indian 
 deacon and at me, as we spoke the words of Life. 
 
 "After a study of the field, and much con- 
 versation with the clergy, I reached some conclu- 
 sions, and began to lay out settled plans of work. 
 
 "1st. Mapping out the Field. I soon saw 
 that my work was not to be that of a settled 
 pastor in daily contact with his flock ; but that of 
 a general superintendent, whose duty it would be 
 to reach the people through their pastors ; not so 
 much to do local work as to make local work 
 possible and easy for others. 
 
 "The whole field was therefore mapped out 
 into divisions, these divisions being ordinarily the 
 territory connected with a United States Indian 
 Agency. The special care of each of them was 
 entrusted to one experienced presbyter, and 
 around him were grouped the Indian ministers 
 
A PIONEER IN NIOBRARA 51 
 
 and catechists and others who were engaged in 
 evangelistic work within his division. 
 
 "Their pay, I arranged, should pass to them 
 not directly from me, or from the Board, but 
 through the hands of the presbyters immediately 
 over them, that the responsibility of the assistants 
 to their respective chiefs might be duly felt. 
 These assistants were to reside near their several 
 chapels and conduct the services there, and 
 monthly the chief missionary was to make his 
 visitation, for the purpose of ministering the 
 Word and Sacraments and inspecting the condi- 
 tion of his field. The whole field was soon, in 
 this way, put in manageable shape. 
 
 "2d. Boarding Schools. My visit to the In- 
 dian Territory and my study of the Indian 
 problem in my own field, convinced me quite 
 early that the Boarding School ought to be one 
 of the most prominent features of our Mission- 
 ary work. 
 
 "I thought that children gathered in such 
 schools would soon become, in their neat and 
 orderly appearance, their increasing intelligence, 
 and their personal testimony to the loving 
 and disinterested lives of the missionaries with 
 whom they dwelt, living epistles, known and 
 read of their wilder brethren. They would form 
 the nuclei of congregations at the chapels con- 
 nected with the schools, and learn to carry on 
 
53 LIFE AND LABORS OF BISHOP HARE 
 
 with spirit the responses and music of the 
 services. 
 
 "I also proposed to establish a central Board- 
 ing School of higher grade, at the place of the 
 Bishop's residence, to be conducted under his 
 immediate supervision, to which the other schools 
 should be tributary by furnishing their most 
 promising boys for education as Teachers, Cate- 
 chists and Missionaries. 
 
 "This plan was carried out, and thus grew 
 up the St. Paul's, St. Mary's, St. John's and 
 Hope Indian Boarding Schools, which, under 
 their respective heads, have won a deservedly 
 high reputation. St. Paul's Boarding School 
 was the first venture in this line among the 
 Indians, in Dakota. 
 
 "The last feature of the plan was modified 
 later, when the establishment at the East of 
 schools for the Indians, like Hampton Institute, 
 offered peculiar advantages in the way of higher 
 education. It then seemed to be wiser to send out 
 of the Indian country to these schools the pupils 
 who had proved themselves of most promise and 
 most likely to develop into teachers and min- 
 isters. 
 
 "3d. Limitations. I next realized that, as 
 no man can do everything, I must eliminate from 
 my plan of work those things which it was not 
 absolutely necessary for me to do, and devote my 
 
BISHOP HARE ABOUT 1880 
 
A PIONEER IN NIOBRARA 58 
 
 attention to those things which no one else could 
 or would do, arid to the things most essential 
 in one holding the position and placed in the con- 
 ditions in which I found myself. 
 
 "There stretched before me vast tracts of wild 
 country inhabited by roaming tribes. It was to 
 be my duty to explore them and make a way for 
 the entrance of the Church. There were in the 
 whole district but five churches and but two 
 dwellings for the missionaries, and not a single 
 Boarding School. The Missionary Board em- 
 ployed no business agent in the field, and I saw 
 that I must be a bolder of parsonages, schools, 
 and churches. There were but seven clergymen 
 in the mission; I saw that I must seek out, or 
 raise up, more. Obstacles of varied and peculiar 
 nature met the workers at every turn. I saw 
 that I must be their friend, counselor and com- 
 forter a real pastor of pastors if I could be. 
 Large funds would be needed. I was made to 
 feel that it was left largely to me to raise them. 
 'The Mission had two ends,' I was told; 'one 
 in the East, where the money was, and the other 
 in the Indian Territory, where the work was.' 
 I was expected to look after both ends. 
 
 "I gave up, therefore, all thought of ever 
 learning the several native languages with which 
 I was confronted, except so far as was necessary 
 in order to read the vernacular service. It is my 
 
54 LIFE AND LABORS OF BISHOP HARE 
 
 associates, and not I, who have mastered the 
 native languages and proclaimed to the Indians, 
 in their own tongue, the wonderful works of God. 
 "Now a few words as to my general views on 
 the Indian question. I soon came to look upon 
 everything as provisional to quote from one of 
 my annual reports which, if permanently main- 
 tained, would tend to make Indian life something 
 separate from the common life of our country: 
 a solid foreign mass indigestible by our common 
 civilization. I saw that just because it has been 
 an indigestible mass has our civilization been all 
 these years constantly trying to vomit it, and so get 
 rid of a cause of discomfort. Ordinary laws must 
 have their way. All reservations, whether the 
 reserving of land from the ordinary laws of set- 
 tlement, or the reserving of the Indian nation- 
 ality from absorption into ours, or the reserving 
 of old tribal superstitions and notions and habits 
 from the natural process of decadence, or the 
 reserving of the Indian language from extinc- 
 tion, are only necessary evils or but temporary 
 expedients. Safety for 250,000 Indians divided 
 up into over a hundred tribes speaking as many 
 different languages, scattered on about seventy 
 different reservations among 50,000,000 English- 
 speaking people can be found, only if the smaller 
 people flow in with the current of the life and 
 ways of the larger. The Indians are not an 
 
A PIONEER IN NIOBRAKA 53 
 
 insulated people, like some of the islanders of 
 the South Sea. Our work is not that of building 
 up a National Indian Church with a national 
 liturgy in the Indian tongue. It is rather that 
 of resolving the Indian structure and preparing 
 its parts for being taken up into the great whole 
 in Church and State. 
 
 "From the first, therefore, I struggled against 
 the notion that we were missionaries to Indians 
 alone and not missionaries to all men; I pressed 
 the study of the English language and its con- 
 versational use in oui schools, and, however im- 
 perfect my efforts, the aim of them has been 
 to break down 'the middle wall of partition' 
 between whites and Indians, and to seek not the 
 welfare of one class or race, but the common 
 good. 
 
 "The character of the work to be done appears 
 from the fact that the Indians with whom the 
 Mission has had to deal were some of the most 
 reckless and the wildest of our North American 
 tribes, and scattered over a district some parts 
 of which were twelve days' travel distant from 
 others. So desolate was the country that on one 
 of my trips I remember not seeing a human face 
 or a human habitation, not even an Indian lodge, 
 for eight days. Emissaries of evil had reached 
 the Indians long before the missionaries of tte 
 Cross appeared. 'All the white men that came 
 
56 LIFE AND LABORS OF BISHOP HARE 
 
 before you/ replied a chief, 'said that they had 
 come to do us good, but they stole our goods 
 and corrupted our women; and how are we to 
 know that you are different ?' ' 
 
 "This," said Bishop Hare in another account 
 of the incident, "was carrying the war into Africa 
 with a vengeance; but I replied, 'Well, you must 
 watch and see how we live.' " 
 
 The life which he proceeded to live was a thing 
 which the Indians could see with their own eyes. 
 We can see it chiefly through the pictures which 
 Bishop Hare himself made of it from time to 
 time. By uniting separated passages from 
 reports and letters the principal aspects of his 
 life can be presented in order. 
 
 The outward form of his many activities on 
 behalf of the Indians was of course the expres- 
 sion of an inner spirit. Of that spirit the draft 
 of a prayer found among his early papers gives 
 some intimation: 
 
 "O Most Gracious Master, The Bishop and 
 Shepherd of all souls, Who has deigned to call 
 me, unworthy, to an office in character like Thine 
 own, however beneath it in degree: vouchsafe to 
 me also the gifts of the Spirit Who was in Thee, 
 the Spirit of wisdom and understanding, the 
 Spirit of counsel and might, the Spirit of knowl- 
 edge and of the fear of the Lord. 
 
A PIONEER IN NIOBRARA 57 
 
 "Let me not judge after the sight of mine 
 eyes, nor reprove after the hearing of mine ears. 
 May I do nothing by partiality. May I weep 
 with all. May I rejoice with all. Teach me to 
 hind up the broken-hearted, to preach good tid- 
 ings unto the meek, to proclaim the acceptable 
 year of the Lord, and the day of vengeance of 
 our God. Enable me to be gentle unto all men, 
 apt to teach, patient, in meekness instructing 
 those who oppose themselves." 
 
 Of more uncertain date is the following 
 "Prayer for Indian Missions": 
 
 "O Most Merciful God, Who hast promised 
 that all those who dwell in the wilderness shall 
 kneel before Thy Son, remember, we pray Thee, 
 the Indian Tribes of our land and all those who 
 have gone to them in Thy Name. 
 
 "Guide and govern all those who are put in 
 civil or military authority over them, that the 
 people may lead a quiet and peaceable life in all 
 godliness and honesty. 
 
 "Set up and strengthen Thy Church among 
 them, that they may all come to know Thee, the 
 only true God, and Jesus Christ Whom Thou 
 hast sent. 
 
 "Endue its Ministers with Heavenly love and 
 wisdom, and make them ensamples to the flock. 
 
 "Sanctify the people. Preserve their Mar- 
 
58 LIFE AND LABORS OF BISHOP HARE 
 
 riages in peace and concord; nourish their in- 
 fants; lead forward their youth; sustain their 
 aged; comfort the weak-hearted; gather together 
 the scattered; settle the roving; and knit them 
 all together, working with their hands the thing 
 that is good, in Thy Holy Church; through Jesus 
 Christ our Lord. Amen." 
 
 For the spirit which controlled his practical 
 dealings at the very beginning of his enterprise, 
 the concluding paragraphs of his first Annual 
 Report as Missionary Bishop will speak with 
 clarity and vigor: 
 
 "On many subjects connected with the Indian, 
 I ought not to be in haste to form an opinion; 
 but this I may now say, that I have seen noth- 
 ing to lead me to think that there is anything in 
 the Indian problem to drive us either to quackery 
 or despair. It will find its solution, under the 
 favor of God, in the faithful execution of the 
 powers committed by God to the Civil Govern- 
 ment, and a common-sense administration of the 
 gracious gifts deposited with His Church. 
 
 "If any one wonders that the large sums of 
 money, spent by the Government, have accom- 
 plished so little for the Indians, let him remember 
 that for years these moneys were not used to 
 elevate the Indians, but were devoured by those 
 who should have been their guardians. 
 
A PIONEER IN NIOBRARA 59 
 
 "If he wonders that the Indians have learned 
 so little of useful trades from the mechanics 
 whom the Government has employed to live 
 among them and teach them, let him consider 
 that these mechanics have often been shrewd 
 enough to see, and unprincipled enough to act 
 upon, the fact that the less they taught the In- 
 dians the longer they would be dependent, and 
 the longer their appointed teachers would retain 
 their places. 
 
 "If he wonders that the mele presence of civil- 
 ization has not, long ere this, ameliorated the 
 condition of the red man, let him remember 
 that the van of civilization is its vilest offscour- 
 ings; that its first representatives generally de- 
 spise the Indians, and condescend to them in 
 nothing but the gratification of inordinate appe- 
 tites and desires; and that when civilization of 
 a better type appears, it is too often so bent on 
 its own progress, and so far from helpful or 
 kindly, that its advance, like that of a railroad 
 train at full speed, dashes in pieces those unlucky 
 wanderers who happen to stand in its way, and 
 leaves the others with only a more discouraging 
 sense of the length of the road, and of the slow- 
 ness with which they overcome it. In a town 
 of Michigan, ten years ago, I saw half -wild, half- 
 drunken Indians employed by white men to per- 
 form diabolical antics to attract men to liquor 
 
60 LIFE AND LABORS OF BISHOP HARE 
 
 saloons. In Minnesota, ten years ago, I read 
 in the daily papers the offer of the State of $250 
 for the scalp of any Indian, delivered at a desig- 
 nated office. In Dakota, to-day, I find, not to 
 speak of other iniquities, the Indian woman, 
 despised squaw though she is, made the victim 
 of the brothel. 
 
 "This state of things now stares good men in 
 the face. It is high time, surely, for effort of 
 another kind. The Government and the Church 
 call upon them to stand up as champions of what 
 is right. If ever the warning of the wise man 
 be in season, it is now. 'If thou forbear to 
 deliver them that are drawn unto death, and 
 those that are ready to be slain; if thou sayest, 
 Behold, we knew it not; doth not He that pon- 
 dereth the heart consider it ? and He that keepeth 
 thy soul, doth not He know it? and shall not He 
 render to every man according to His works?' 
 
 "Discussions of the probable future of the 
 Indians are beside the question, and dangerous 
 because they drown the call of present duty. 
 Suppose these people to be designed by Provi- 
 dence to be hewers of wood and drawers of 
 water. Our duty is to fit them for that lot. 
 Suppose that they are to be merged in our more 
 numerous race. Our duty is to fit them for that 
 absorption by intermarriage, and so arrest the 
 present vicious intermingling. Suppose that 
 
A PIONEER IN NIOBRARA 61 
 
 they are to die out. Our duty is to prepare them 
 for their departure. Our duty is the plainer, 
 because the treatment which will fit these people 
 for any one of these lots will fit them for either 
 of the others. 
 
 "But I have heard it said that practical men 
 have come to the conclusion that Indians should 
 be EXTERMINATED. What if someone should 
 make this reply? If they are to be extermi- 
 nated, now is the golden opportunity. Nature 
 has laid the Santee Indians low with smallpox. 
 Let the advocates of extermination come to her 
 help. Their task is easy. Whole tribes of 
 Indians have perished from smallpox in the 
 past. Parched with fever, its victims have 
 crawled to the river brink to slack their thirst, 
 and, too weak to make their way back again, have 
 died there, until the river's bank has been lined, 
 for miles, with row upon row of ghastly corpses. 
 With a little timely help given to nature's work 
 among the Santees, such a scene may be beheld 
 again. There are thirty or forty Santee scouts 
 just on their way back towards their homes, from 
 service with a military expedition sent out to 
 protect a railroad survey from molestation from 
 their savage brethren. Brave, gallant fellows 
 they are, some of them communicants of our 
 Church, who have won the commendation of their 
 officers. A telegram has been sent that they 
 
62 LIFE AND LABORS OF BISHOP HARE 
 
 ought not to return. Let some advocate of ex- 
 termination telegraph them just the contrary. 
 They are panting to see their wives and children, 
 and will be glad of an excuse. Indians have 
 children, black-eyed and merry as larks. Let 
 the gentle members of the Sisterhood of Ex- 
 termination wrap them up and sing them to sleep 
 in infected blankets stripped from their dying 
 mothers. Let them gather together the cast-off 
 clothing and bedding of the sick, and send it off 
 among the upper tribes. The winter is coming 
 on. Many are shivering for want of clothing. 
 The advocates of extermination may easily scat- 
 ter these infected garments and the fatal plague 
 with them wherever they will. Here, then, is 
 work for the advocates of extermination. I call 
 for volunteers. 
 
 "Manifestly, the cry for extermination is but 
 a grim joke perforce, perhaps, resorted to by 
 intensely practical men to startle our too great 
 enthusiasm into common-sense. Rightly con- 
 ducted and presented, Missions to the Indians 
 will commend themselves to all. Real advocates 
 of extermination, there are none." 
 
 These are the words of a man passionately in 
 earnest. The intensity of feeling in them was 
 matched by the intense activity which he brought 
 to his work at the first and maintained to the end. 
 
A PIONEER IN NIOBRARA 63 
 
 The Indians in general came to know him pri- 
 marily as a traveler, moving from camp to camp, 
 from agency to agency, with a celerity which won 
 him the name of Zitkana duzahan, or swift bird. 
 We may well turn, then, to a few passages ill- 
 lustrating the method and scope of his move- 
 ments about the jurisdiction. One of the earliest 
 of his letters is as follows : 
 
 [To Mrs. M. A. DeW. Howe.] 
 "CHEYENNE AGENCY, DAKOTA, 
 
 "July 30, 1873. 
 "My Dear Mrs. Howe: 
 
 "I write from the most distant mission of this 
 jurisdiction, on the border land occupied by 
 Indians who are ready to live in peace and begin 
 to learn the white man's ways and by bands of 
 the wilder sort who are here for a few days and 
 then off upon the war path. From Yankton 
 City, the railroad terminus, it is a sixty miles' 
 drive to Yankton Agency where I intend to live, 
 and where I am beginning to build the School, 
 on behalf of which you may have seen my news- 
 paper appeal. Thence a twelve hours' drive 
 brings you to a solitary ranch kept by a French 
 half-breed, peopled with vermin of several names, 
 with accommodations (so-called) for traveling 
 folk. These ranches are log huts, the chinks 
 filled up with mud, roofed also with the same 
 
64 LIFE AND LABORS OF BISHOP HARE 
 
 material. Everything about them is disgusting. 
 The food is loathsome. The men who keep them 
 are, many of them, fugitives from justice and 
 their ranches are the haunts of horse thieves and 
 murderers. I have driven up to one of them to 
 find four men, each of whom was a notorious 
 desperado and murderer, drinking and just 
 enough under the influence of liquor to be over- 
 polite and too much bent on having me drink 
 with them. I try to put on an air of utter un- 
 concern, chat about the weather, etc., manage to 
 have some candy with me for the little ones, try 
 to eat what they set before me with relish, com- 
 pliment the wife, if I can, upon one article at 
 least of the fare, select the cleanest part of the 
 floor, or of the ground outside, spread a com- 
 fortable which I carry with me for my bed and 
 lie down to sleep. And though I am sure I do 
 not deserve it, I have the promised blessing, 
 'When thou liest down, thou shalt not be afraid.' 
 I should enjoy the rest of it, 'yea, thou shalt lie 
 down and thy sleep shall be sweet,' except that 
 vermin abound and I haven't enough flesh on my 
 bones to make a floor a comfortable resting place. 
 "Another day's drive of fifteen hours brings 
 me to the Crow Creek Agency, where we have 
 a mission and where the comforts of life, or what 
 seem so compared with the ranches, abound. 
 The fourth day's drive brings me to another 
 
A PIONEER IN NIOBRARA 65 
 
 ranch, with its delights, and the fifth day brings 
 me to Fort Sully, where there is refined society, 
 and to this Agency (ten miles above the fort), 
 where there are a garrison, the Agency people, 
 and our mission. 
 
 "It is at one of these Indian agencies, the 
 Yankton Agency, that I expect to reside. The 
 United States Indian Agent' : 3 a clergyman of 
 our Church, for a time disabled, who has taken 
 his present position in the hope of restoring his 
 health, the Rev. J. E. Gasmann. He is a very 
 excellent man. His wife is a sister of Bishop 
 Clarkson. They both have done everything they 
 could to make me comfortable. Indeed I do not 
 know what I should have done without them. 
 
 "At each Agency there is besides the agent, 
 a head farmer, head blacksmith, head miller, etc., 
 so that there is a little gathering of white people 
 besides the Mission family. This family at the 
 Yankton Agency consists of the Rev. Mr. Cook, 
 a faithful man; the Indian Deacon, Luke 
 Walker; and two ladies, Miss Leigh, for many 
 years a true helper in this field, a lady of forty- 
 five or fifty, and Miss Baker, a quite young per- 
 son whose family live in Davenport, Iowa. This 
 Mission is among a tribe who have been for ten 
 or twelve years advancing gradually in civiliza- 
 tion; there are no hostiles among them; you may 
 drive all over their reservation by day or by night 
 
66 LIFE AND LABORS OF BISHOP HARE 
 
 unmolested, and sleep with your windows open 
 on the first floor. The reservation stretches 
 along the Missouri River which is bounded by 
 beautiful bluffs on the opposite side ; a fair share 
 of the conveniences of life can be enjoyed there; 
 and, except that all I love are far away, there is 
 no reason why I should not be happy there. In- 
 deed, I believe I am happier than most as things 
 now are. I have made already many friends at 
 the various military posts along the river, am re- 
 ceived with a cordiality, which is an inexpressible 
 balm, and have had the joy of seeing a deep re- 
 ligious interest spring up among officers and 
 others who had been, to say the least, indifferent 
 to religion. 
 
 "Still, you guess rightly that my thoughts 
 often run off to that little one who was sleeping 
 so sweetly when you wrote, and to others, your- 
 self among them, whom God has given me to 
 love and who are only less dear than he. I am 
 rejoicing in the expectation of coming East early 
 in September, and trust that you may still be at 
 Bristol when I arrive. . . . 
 
 "Always very affectionately, dear Mrs. Howe, 
 
 "Yours, 
 
 "W. IL H." 
 
 In the early days of his work, before the rail- 
 roads had stretched far into the country, the 
 
A PIONEER IN NIOBRARA 67 
 
 Missouri River was an important highway. A 
 picture of travel on one of its steamboats is found 
 in an early letter "To the Indian Aid Associa- 
 tions and to my many dear friends among the 
 children of the Church": 
 
 "On board the steamer tar West, 
 "MISSOURI RIVER, September 27, 1875. 
 "My Dear Friends: 
 
 "Having visited our lower Missions, I am 
 now on my way farther up the Missouri River 
 to the Missions among the Yanktonnais Sioux 
 Indians, and to those among the Sans Arc, 
 Blackfeet, Minneconjou, and other bands of 
 Sioux. Far up the River as you think of the 
 Yankton Mission as being, and shallow as the 
 River is here (the Mate, even while I write, 
 stands upon the side of the boat, and, as he 
 plunges his measuring pole into the water, in a 
 drawling tone calls out its depth, 'Five feet 
 scant!' Tour feet!' 'Three and half feet'), 
 boats capable of carrying three and four hundred 
 tons of freight navigate its waters for about 
 seventeen hundred miles above our Missions. 
 The steamer Far West, on which I am traveling, 
 is, like the rest of these up-river boats, about 
 twice the length of the little stern-wheel steamers 
 which ply on the Schuylkill and Connecticut 
 Rivers. 
 
68 LIFE AND LABORS OF BISHOP HARE 
 
 "Fortunately the berths on this boat are cleaner 
 than those one sometimes hits upon, which is a 
 great comfort. It is not over-crowded either, 
 the only passengers besides myself being Mr. 
 Hall and Mr. Ashley, of the Mission, and an of- 
 ficer and post-surgeon stationed at one of the 
 river posts. The Captain, Clerk and Engineer 
 are a pleasant, hearty set of fellows. We are 
 on the best of terms, and out of this state of 
 things issued two very interesting services yes- 
 terday, Sunday. The boat hands, however, are 
 the lowest of the low. They are taken from the 
 loafers who frequent the river towns, who are 
 called out here 'roustabouts,' I suppose because 
 they have no settled homes, but roost about, now 
 here, now there. They are men who, having 
 ended a trip and got their pay, go off on a wild 
 carouse till their money is all spent, when they re- 
 ship, their eyes bunged up, their bodies stiff and 
 black with bruises, their faces cut and battered, 
 and their minds so stupid from the effect of their 
 excesses, that they know only enough to stumble 
 down to the levee and aboard a boat and to an- 
 swer automatically with their tongues 'Aye, aye, 
 Sir,' to the orders of the Mate, while they have 
 such imperfect control of their arms and legs that 
 they can at first hardly do more than fumble 
 pointlessly at, or spread themselves over, the 
 gang-plank and other articles that he bids them 
 
A PIONEER IN NIOBRARA 69 
 
 lift. They have been two or three days aboard 
 now, however, and are a little straightened out, 
 and I managed to induce even a number of them 
 to attend the service. I was down among them 
 on the lower deck a number of times on Satur- 
 day, wishing to win their good opinion in the 
 hope of gaining some of them. They looked at 
 me askance at first, as if they felt that a par- 
 son and they had nothing in common. They 
 laughed and half excused themselves on Sunday, 
 as if they hardly took in what I meant, when I 
 told them that I was going to have service and 
 wished that they would come. They took the 
 invitation a little more seriously when I added 
 that the Captain said they might come if they 
 chose. Then several of them went off and 
 shouted down the hold to their companions in a 
 half -serious, half -comic tone, 'Say, Bill, Joe, 
 come along. We're going to Church!' and 
 presently a dozen or twenty of them appeared 
 in the saloon and became very attentive lis- 
 teners. 
 
 "There was not a pleasanter service held any- 
 where throughout the Church than ours, I feel 
 sure, far off as we are in a desolate country and 
 destitute of everything which was like a Church 
 building. After all, how little in the way of 
 material things is absolutely essential to religious 
 service and religious enjoyment! 
 
70 LIFE AND LABORS OF BISHOP HARE 
 
 ' 'The man whose heart-joys most abound 
 Is richest of the rich/ 
 
 "But a word more about these miserable men. 
 It is from them and such as they that the Indians 
 get their first notions of what we white men are. 
 The laboring man they first see is not the honest 
 farmer who each year finds the reward of his 
 labor in the increase of his stock and the im- 
 provement of his farm buildings, but the half 
 drunk 'roustabout' who, notwithstanding his hard 
 work, never betters his condition. Shall we won- 
 der if the Indians are slow to adopt the white 
 man's ways? Shall we be impatient if the new 
 missionary has to spend a year or so in earning 
 for himself a character? And when the world 
 is thus pouring the dregs of civilization into the 
 Indians' cup already full of barbarism, shall 
 Christian liberality not send them men of love 
 who will offer them in farms and schools and 
 churches the cup of Salvation?" . . . 
 
 The steamers were not always so good as the 
 Far West, an historic craft of which one may 
 learn more in Mr. J. M. Hanson's Conquest of 
 the Missouri. From another steamer, Bishop 
 Hare once wrote to his sister: "It is not very 
 comfortable. They had nothing to offer me but 
 a berth in the clerk's office and the soiled sheets 
 
A PIONEER IN NIOBRARA 71 
 
 of its previous occupant!" His son recalls the 
 discomforts of other trips the tedious waiting 
 for irregular boats, the laborious gaining of 
 forty miles a day against the current, the sharing 
 of staterooms with utter and none too cleanly 
 strangers. In after years Bishop Hare quoted 
 with relish a Maori saying apropos of crude con- 
 ditions and the different ways in which noble- 
 minded and vulgar missionaries took them: 
 "Gentlemen-gentlemen don't mind; pig-gentle- 
 men mighty particular." There were frequent 
 occasions on river and in camp, in these early 
 days, to show himself one of the "gentlemen- 
 gentlemen." 
 
 The early conditions of travel on land were 
 vividly set forth at the twenty-fifth anniversary 
 of Bishop Hare's Episcopate by one who fre- 
 quently traveled with him, the Rev. Joseph W. 
 Cook. Let him tell the story: 
 
 "The Bishop having visited all of the seven 
 or eight stations where regular and organized 
 work had been maintained for a longer or shorter 
 time, and which could be reached one from the 
 other in a very few hours; and having studied 
 their condition, work and needs, now prepared 
 for his primary visitation up the river to the 
 newly established Missions and the wild people 
 among whom they were placed. The distance 
 from Yankton Agency to the nearest was one 
 
78 LITE AND LABORS OF BISHOP HARE 
 
 hundred, and to the farthest three hundred or 
 more miles. The road lay back from the river 
 and through a desolate country without inhabit- 
 ants, save at long stages where a couple of des- 
 perate-looking men, or a white man with an In- 
 dian family kept the 'stage-ranche' at the crossing 
 of a creek where there might be running water, 
 or quite as often only a water-hole in the bed 
 of what was sometimes a torrent, and again for 
 many months without water save as described. 
 The 'ranche,' a low log hut, sometimes two placed 
 near together, the one for the accommodation of 
 travelers, the other for the occupants, and where 
 the wretched food was prepared. The latter 
 usually consisted of poor bacon swimming in 
 grease, and soda or saleratus biscuit, often as 
 yellow as gold and smelling like soft soap from 
 the excess of alkali. Sometimes fortunately it 
 was varied by potatoes, often wretchedly cooked, 
 and luxury of luxuries stewed dried apples, 
 and coffee prepared by adding a little fresh 
 coffee to the grounds of any number of previous 
 brewings, and in a pot which never knew a cleans- 
 ing. If pretense of a table cloth there were, it 
 consisted of a piece of worn oil-cloth mopped 
 with the dish-clout after the meal. The table 
 was used as a lounging place or card-table by 
 the occupants of the 'ranche' between times. 
 The roofs were of earth supported on poles whole 
 
O 
 
A PIONEER IN NIOBRARA 78 
 
 or split, with some hay under the earth. By 
 mice, or by natural gravitation, or by force of 
 the wind, the earth often came peppering down, 
 and when it rained heavily drops or streamlets 
 of mud were hard tc escape. The floors were 
 usually the virgin earth, and became saturated 
 with filth, and the abode of innumerable fleas 
 which made life wretched by day, or until the 
 weary traveler sought relief in bed. Ah, those 
 beds! the acme of luxury! so sleep-inviting to 
 tired, tormented flesh! A dirty tick stuffed with 
 coarse slough hay, unevenly disposed, no sheets, 
 blankets or quilts, in constant use, seldom or 
 never aired or washed, calico or muslin pillow- 
 cases, sometimes very dirty. Not to show him- 
 self entirely devoid of kindness to the lower an- 
 imals, the tired traveler usually took to bed with 
 him a few of the aforementioned fleas. But he 
 soon found there were other orders of creation 
 which demanded his attention, or thirsted for his 
 blood, and like Solomon's 'daughter of the horse- 
 leech,' metaphorically cried, 'Give, give.' And 
 so between the two he dozed, and tossed, and woke 
 till the morning released him, and he arose more 
 wretched and tired than he had lain down. He 
 tastes the uniform meal and starts again on' his 
 weary way. 
 
 "The Bishop's vehicle was not a chariot, nor 
 yet a covered carriage, with the arms of his see 
 
74 LIFE AND LABORS OF BISHOP HARE 
 
 emblazoned on its panels, and with soft, luxu- 
 rious cushions, and scientifically constructed 
 springs tenderly guarding the body from jars 
 and jolts; but the ordinary light-wagon of the 
 west, with no cover, and with common cushions. 
 In such how often and long has he fared along 
 under the canopy of heaven, with the blazing sun 
 streaming down its resistless heat; not even 'a 
 great rock in a weary land,' nor even a spread- 
 ing tree, nor even a juniper bush to change the 
 monotony of the scene or offer a temporary rest ; 
 rarely even a gopher, or a little prairie bird sud- 
 denly appearing out of somewhere and as sud- 
 denly disappearing into nowhere, to attract his 
 attention and change the current of his thoughts. 
 Only the magnificent distances stretching out on 
 every side which seemed like Tennyson's Brook 
 to 'go on forever.' And then imagine what 
 it was when this monotony was varied by the 
 frequent occurrence in this part of the country 
 of wind and dust storms which often last for 
 days; sudden downpours of rain, often accom- 
 panied by hail frightful to man and beast; dry 
 water-courses suddenly turned into torrents im- 
 passable, which may not subside for many hours, 
 and no refuge of any sort within a day's travel, 
 or more. The Bishop has experienced what 
 many of us may not have known, a 'dry camp' 
 and a 'wet camp' ; the former trying to man and 
 
A PIONEER IN NIOBRARA 76 
 
 the worn-out horses because not a drop of water 
 can be found to slack their thirst or refresh the 
 travel-stained hands and face; and the latter be- 
 cause there has been too much, and the forlorn 
 traveler and all his 'traps' are soaked and drag- 
 gled, and the ground and herbage where he is 
 compelled to camp is wet as wet can be. Fortu- 
 nate is he who under the circumstances finds his 
 matches dry, and succeeds in lighting the wet 
 twigs and branches he may be able to find for 
 his camp-fire to dry his garments and warm his 
 food. Or when impelled to travel through such 
 a country in the more inhospitable and dangerous 
 season of winter with its frequent very low 
 temperature, snow storms and frightful 'bliz- 
 zards,' streams filled .with ice to ford, or to ven- 
 ture on uncertain ice, or pierced and pinched with 
 the stinging winds which never lull, from which 
 there is no shelter, and against which fur coats 
 and robes are not always a protection. Such 
 items as these are necessary to fill out the picture 
 of the bodily discomforts and perils, nay, suffer- 
 ings, to 'fill up that which is behind,' in carrying 
 the gospel of the peace of God to the heathen 
 Dakotas." 
 
 To these words of another might be added 
 many descriptive bits from Bishop Hare's letters 
 and reports. In this place a single passage from 
 
76 LIFE AND LABORS OF BISHOP HARE 
 
 a letter to his sister will throw its light upon both 
 the difficulties and the humors of travel in these 
 earliest days: 
 
 [To Miss Mary H. Hare.] 
 
 "YANKTON CITY, February 22, 1874. 
 "My Dear Sister: 
 
 "My dating from this place needs explana- 
 tion. You may remember that I mentioned in 
 my annual report the enterprise of some Santee 
 Indians who had given up all their tribal privi- 
 leges and gone off to Flandreau and there en- 
 tered claims and formed a community as ordinary 
 citizens of the United States. They are about 
 one hundred and five miles northeast of this town. 
 They have sent me many messages asking me to 
 come and see them and I have wished ever since 
 I came out here to grant their request. . 
 
 "Thursday last, I started from the Agency to 
 put my long-deferred hope into execution. A 
 prosperous day's drive brought me a little over 
 sixty miles to this town Thursday evening. Fri- 
 day early I started for Flandreau, being some- 
 what alarmed on starting at hearing that there 
 was a good deal of snow a little farther north. 
 We .have had so little snow, however, and the 
 country has been so bare for weeks and weeks that 
 I hardly credited the stories which I heard. We 
 had not gone a dozen miles north, however, when 
 
A PIONEER IN NIOBRARA 77 
 
 we came upon the snow, which increased in depth 
 every mile we drove north until it became so 
 heavy that it was almost impassable. No one 
 knows the oppressive sense of helplessness that 
 comes over a traveler on these vast plains when 
 he finds his horses' strength giving out, and the 
 natural warmth of his body departing, and re- 
 members that timber and therefore fuel there is 
 none within ten or twenty miles. To add to my 
 alarm the wind began to rise towards twilight, 
 and the mercury to fall, and when I saw a house 
 in the distance and drove up to it about half -past 
 eight o'clock I could hardly have been more re- 
 lieved had I pulled up at 1345 Pine. The wind 
 blew a gale and was so keen that it seemed that 
 it was hopeless to face it and live. To my dis- 
 may I found that a donation party had assem- 
 bled during the day at the house where I was to 
 find entertainment, which was that of a Baptist 
 minister. The building was literally jammed. 
 They were the best-natured people in the world, 
 but Oh, how I longed for rest and quiet! The 
 party was kept up till about half past ten when 
 the company began to disperse. Hardly a half 
 hour had elapsed, however, before many of them 
 came back again, reporting that it was impossible 
 to face the storm and asking accommodation for 
 the night. Twenty-seven people slept there, a 
 few in beds, more in chairs, and still more on the 
 
78 LIFE AND LABORS OF BISHOP HARE 
 
 floor. Fortunately I was treated as a favored 
 guest and had a bed assigned to me and my In- 
 dian deacon who was with me. The wind seemed 
 to drive right through the thin boards and I be- 
 lieve my ears would have frosted while I slept 
 had I not taken the precaution to go to bed with 
 my fur cap drawn down over my ears and most 
 of my face. 
 
 "I determined that' it would be foolhardy to 
 attempt to push on farther and therefore re- 
 traced my steps with the morning light and 
 reached Yankton without mishap about nine 
 o'clock last night. A storm of snow which came 
 on during the night and has prevailed all day 
 admonishes me that I did not return too 
 
 soon." 
 
 Thus moving about "in journeyings often," 
 it was primarily as the minister of the Gospel 
 that he came and went. To the impulses of 
 every messenger who believes with all his heart 
 in the message he is bearing, Bishop Hare in his 
 travels added, specifically, the duties of a pioneer 
 in Indian Education, and of an official or semi- 
 official representative of the "Great Father" at 
 Washington and of the whole encroaching man- 
 ner of life known as "the white man's way." In 
 each of these three capacities he needed all the 
 
A PIONEER IN NIOBRARA 79 
 
 confidence his course soon won him with the un- 
 fortunate people to whom he ministered. In 
 each capacity he gives an adequate account of 
 himself. 
 
IV 
 
 RELIGION, SCHOOL AND GOVERNMENT 
 
 1873-1878 
 
 AS a minister of the Gospel, Bishop Hare 
 found a people with primitive religious in- 
 stincts responsive to the spiritual elements of 
 Christian belief. Again and again his thought 
 reverted with satisfaction to one of his first 
 journeys and the meeting with a chief who, re- 
 ceiving him courteously inside a tepee, listened 
 unmoved for some time to the message he 
 brought. "As I talked on, however," said 
 Bishop Hare, "an Indian motioned to another 
 near by to lend him his pipe. Tobacco pouch 
 and pipe were produced, and the owner, having 
 filled the bowl with tobacco, handed the stem to 
 his companion and touched a live coal to the to- 
 bacco. The latter took a puff or two, and, as 
 the smoke was wafted by the heat of the fire to- 
 wards the sky, lifted the pipe, pointing it toward 
 heaven, and simply but reverently said, 'I smoke 
 to God.' " Bishop Hare liked also to tell of a 
 chief who once illustrated for him the religious 
 
 80 
 
RELIGION, SCHOOL AND GOVERNMENT 81 
 
 courtesy of the Sioux by saying, "We Indians 
 have no paper from God [no Bible]; but we 
 pray to God; and when we think we have some- 
 thing that will please Him, like a piece of meat, 
 or skin, we lift it up and ask Him to take it and 
 have pity on us." Their sense of chivalry ap- 
 pealed to him, their vigor of thought and speech. 
 "You white men come to teach us!" said one of 
 them. "You white men killed the Son of God. 
 Our people never did anything like that." Their 
 mysticism touched him. "These Indians," he 
 said, in the course of an early speech in New 
 York, "generally do not pass the age of sixteen 
 or seventeen without getting in some way or 
 other a deep sense, a vivid sense, of some par- 
 ticular spirit who shall be their patron God. It 
 is very common for their boys of that age to go 
 aside and seclude themselves, fast days and 
 nights, until they have got their bodies in such 
 condition that all sorts of strange hallucinations 
 come over them. Then they think they see a 
 muskrat coming to them, or an elk, and it is sing- 
 ing a song, and they hear the muskrat say that 
 if in the hour of extremity they will appeal to 
 him and sing that song, this spirit will always 
 come to them and be their guardian spirit. Our 
 boys here of sixteen or seventeen never at least 
 I did not fast day and night for two or three 
 days to get a keener sense of the invisible. I 
 
82 LIFE AND LABORS OF BISHOP HARE 
 
 say these people are an intensely religious people. 
 You must not hand them over to mere civiliza- 
 tion." 
 
 The singing muskrat and elk are characteristic 
 figures in the folk-lore which provided the Sioux 
 with their religion. The primitiveness of it all 
 may be illustrated by a Dakota tradition nar- 
 rated with much earnestness by the old Chief 
 Red Cloud to members of the Black Hills Com- 
 mission visiting the Red Cloud Agency in Sep- 
 tember, 1876. It was printed in the June, 1878, 
 number of Anpao or The Daybreak, a Dakota 
 journal established by Bishop Hare. If the 
 legend seems unduly long, its significance and 
 this opportunity to put it on record may plead 
 in extenuation. 
 
 "Red Cloud began by asking Gen. Gaylord, 
 then legal adviser for the Interior pepartment, 
 whether he, or any of the gentlemen present, 
 had ever heard of a mule's giving birth to a 
 young one. When all had said 'no,' with some 
 surprise at his curious inquiry, he replied that 
 neither had he or any of the Dakotas heard of 
 such a thing yet, but that after we were all dead 
 it would occur, and with that event the Indian 
 and white races would become one people, and 
 there would be no more wars or trouble between 
 them, for they would then both be alike in ap- 
 pearance, interests, customs, habits, etc. God, 
 
RELIGION, SCHOOL AND GOVERNMENT 83 
 
 he said, has particularly favored you white men 
 in all respects, and given to the Indian that which 
 was of less value, yet we Indians have ever lis- 
 tened to His words, and been content with our 
 lot as assigned to us by Him, while you white 
 and highly favored ones, have always been dis- 
 obedient and dissatisfied. He gave to the whites 
 the land of the East, toward the rising sun, in 
 which direction ever we must look for light and 
 warmth, and from whence comes most that must 
 administer to life and happiness; a land rich, 
 productive, beautiful and salubrious: but He 
 gave to us the Western land, where the warmth 
 of day is extinguished, and darkness rises over 
 the world; a land by no means to be compared 
 in other respects with yours, sterile, unlovely, 
 and waste. Yet the Indian has ever been satis- 
 fied with the country in which God put him, 
 loving it with a strong love, and desiring to hold 
 it firmly, but never to push out from it into that 
 better country allotted by God to his brother, the 
 white man. On the other hand the white man, 
 highly favored as he was, ever rebellious against 
 God's designs for him and discontented with his 
 lot, has never ceased to covet his red brother's 
 country, and turning his back upon the light, and 
 leaving behind him what God in His wisdom 
 knew to be the best of the world and so had given 
 to the white man as his share, has always tried 
 
84 LIFE AND LABORS OF BISHOP HARE 
 
 to crowd the Indian; throwing away that which 
 was best and his own by Divine appointment to 
 steal that which was worst from his less favored 
 brother. Again God sent to the white man his 
 only Son to be his guide and teacher the best 
 gift possible for him to bestow but they de- 
 spised His teachings and crucified their Saviour. 
 To the Indians God sent his daughter a 
 woman. She came on earth about the same time 
 His Son came to the whites, and lived and taught 
 among a tribe of the Dakotas on the upper 
 Missouri. They loved, respected and obeyed 
 her, and have ever treasured her words as the 
 words of God to them, and looked forward to 
 the fulfillment of her prophecies for their people. 
 She came in a cloud from Heaven, and was first 
 seen by two young men who were out hunting 
 buffalo. One of these youths was virtuous and 
 desired only what was pure and good, the other 
 was of bad character and evil habits. As they 
 went over the prairie far from their homes, they 
 saw at a short distance from them a beautiful 
 white maiden with golden hair and perfect form. 
 As they stood filled with admiration for her 
 graceful form the bad young man suggested 
 that this was an opportunity which they should 
 not lose to obtain for themselves a woman of 
 such rare beauty, and proposed that they should 
 seize and take her captive. The other protested 
 
RELIGION, SCHOOL AND GOVERNMENT 86 
 
 strongly against such a wicked act, but to no 
 purpose. His companion rushed forward and 
 was about to lay his hand upon her when sud- 
 denly with a noise like that of a powerful whirl- 
 wind both she and the young man were envel- 
 oped in a cloud. This cloud took the form of 
 a cone, beautiful from the top to where it rested 
 on the earth with colors in order: at the top 
 bright scarlet, then blue, yellow, white and black. 
 The white and black represent the white race, 
 and the others are the colors of the Indians. 
 Scarlet being at the top meant that it was the 
 highest order, and hence the Dakotas prize it 
 above all the rest and use it and the others for 
 painting themselves, ornamenting their pipes, 
 blankets, etc. The cloud gradually arose and 
 disappeared from sight but nothing was ever 
 found of the bad young man but his bones lying 
 on the prairie where the cloud had rested. The 
 maiden told the good young man that she would 
 meet him at a certain time in a particular lodge 
 and vanished from sight. She met him accord- 
 ing to this appointment, and as the Dakotas had 
 no books she gave to them a pipe (which they 
 still have) that his people might remember her 
 words and the future of the Indian race which 
 she revealed to him as follows: It was that the 
 Indian, from the first the less favored race, was 
 to be the first to pass away, or rather to be merged 
 
86 LIFE AND LABORS OF BISHOP HARE 
 
 into the more favored one. There were yet ten 
 generations to come, and at the end of those gen- 
 erations a mule should give birth to a young one, 
 and with that event the Indian race and white 
 race should become one. 'Now,' said Red Cloud 
 (somewhat in error as to his chronology), 'seven 
 of those generations have passed away and but 
 three yet remain to the Indian. This is the 
 decree of God, made known to us by his daugh- 
 ter you have not the power to alter that decree 
 or to hasten the set time let us live in peace 
 until the appointed season, and then the Indians 
 will cease as a race, and the white man will pos- 
 sess both them and all else.' ' 
 
 The element of imagination revealed in this 
 legend, joined with the other Indian qualities 
 already mentioned, made the soil of their nature 
 fertile for the labors of a man with just such a 
 nature as Bishop Hare's. The chivalric and 
 romantic elements in him responded quickly to 
 corresponding traits in the Indians. This 
 response was always under the control of a strong 
 element of common sense. His own conception 
 of his duty as a missionary was set forth clearly 
 in a letter which he wrote in 1875 to a clergyman 
 who was planning to join his force of workers: 
 "You are about to enter a work where a hopeful 
 and kindly heart and a high sense of duty are the 
 
RELIGION, SCHOOL AND GOVERNMENT 87 
 
 first requisites. I pray you to make the posses- 
 sion of them your earnest endeavor. Your 
 duties will be to teach school daily and to prove 
 yourself a friend of the Indians in every way, 
 however practical and humble, which interested 
 ingenuity can devise." Of the broader aspect 
 of the duties of his clergy, he wrote, in extolling 
 the services of such laymen as Mr. William 
 Welsh: 
 
 "We want 'priests,' if that word conveys to 
 the mind the idea that our ministers are not 
 merely elected officers, but bear a commission 
 from on high ; we want 'priests,' if by priests are 
 meant not only men whose lips keep knowledge, 
 but men who delight in offering the sacrifice of 
 prayer and praise, and clothing Divine service 
 with holy beauty. But we want them not if by 
 'priests' are meant men who are mere clericals, 
 who do not wish to think as laymen think; men 
 who hate lay counsel and love to have their own 
 way; men who, according to a living English 
 writer's definition of a priest, are 'persons neces- 
 sary to our intercourse with God, without being 
 necessary or beneficial to us morally.' Such 
 priests, we venture to affirm, will find in the end, 
 in this age, that the only persons who want them 
 are those whom one of the brethren has aptly 
 termed 'silly women of both sexes.' ' 
 
 To his own company of priests and deacons, 
 
88 LIFE AND LABORS OF BISHOP HARE 
 
 he soon added the orders of native "Lay- 
 Helpers" and "Catechists" whose duty it was to 
 prepare the catechumens properly for the rite 
 of baptism. The order of Catechists was a delib- 
 erate revival of an institution of the early Church, 
 adapted equally to pagan regions of the new 
 world and to the pagan world of old. A letter 
 to his Catechists in 1877 shows with what pains- 
 taking detail he mapped out the functions of his 
 subordinates. This carefulness for the minutiae 
 of his task manifested itself in a multitude of 
 forms, yet never blinded him, as the trees may 
 obscure a forest, to his central purpose as a 
 teacher and preacher of the Christian religion. 
 In preaching to the Indians themselves he was 
 fortunate in being able to exercise a native gift 
 of directness and homely imagery closely akin to 
 the Indians' own methods of expression. Of his 
 words to them, delivered through white and 
 native interpreters, there are of course but frag- 
 mentary records. In The Daybreak for July, 
 1878, there is the report of one of his addresses, 
 interpreted by the Rev. Luke C. Walker, an 
 Indian, which will give at least a partial impres- 
 sion of the character of these talks: 
 
 "The Jews," he said, "were the chosen people 
 of God in the midst of a heathen world. They 
 differed from other nations specially in three par- 
 ticulars, to-wit: they were the people of a Book, 
 
RELIGION, SCHOOL AND GOVERNMENT 89 
 
 the people of an Oath, and a Royal people. The 
 people of a Book in that they alone had the Word 
 of God ; the people of an Oath in that they were 
 bound by an Oath to keep God's law, and He was 
 bound by an Oath to protect them in it ; a Royal 
 people in that, through their relations to the King 
 of kings, all things in His kingdom served them, 
 and, in proportion as they themselves were faith- 
 ful, administered to their comfort. So of all 
 Christian peoples, and so too now of those Dako- 
 tas who had embraced Christianity. They were 
 coming to be known among the other Dakotas 
 as their people of a Book. They were different 
 from the rest in that they had books, and espe- 
 cially the Book of all books, God's written Word. 
 They also were a people of an Oath. When 
 urged to join in heathen dances and customs as 
 of old, their reply was: 'No, we cannot, we have 
 taken an oath to give up all these things and 
 follow Christ.' Their baptismal and confirma- 
 tion oaths made them now a peculiar people. 
 They too were growing to be a Royal people. 
 As for the untaught heathen, the sun burned 
 them in summer, and they perished from cold 
 and nakedness in winter; beasts and birds, even 
 their own and only means of support, the buffalo, 
 fled from them, and the earth produced nothing 
 for their sustenance. Christian Indians, on the 
 other hand, were learning to provide comfortable 
 
90 LIFE AND LABORS OF BISHOP HARE 
 
 homes and warm clothing against the rigors of 
 the climate; beasts grew tame at their hand and 
 served them, the earth began to bring forth her 
 increase in abundance for their support; they 
 were a Royal people." 
 
 Stronger than all the other appeals which the 
 Indians made to Bishop Hare was the appeal of 
 their essential humanity. In June of 1873 he 
 wrote: "The sum of the whole matter is this: the 
 Indians are Men. We differ from them in 
 degree, not in kind. Exactly where, or nearly 
 where, they now are, we once were; what we are 
 now, they will (if not absolutely, yet according 
 to their measure) by God's blessing yet become. 
 This is my wish. This is my prayer. This is 
 my belief." Concerning the unexpectedness of 
 their offenses against good order he wrote in later 
 years: "All this is thoroughly Indian, but very 
 thoroughly Indian because completely human." 
 Because so human they deserved, in his eyes, the 
 same opportunities for development that make 
 other human beings what they are. So many of 
 the opportunities are those of educational train- 
 ing that the problem of schools immediately pre- 
 sented itself with the force already indicated in 
 the passage quoted from the "Reminiscences." l 
 The Indians were all as children, and all needed 
 
 i See pp. 51-53. 
 
RELIGION, SCHOOL AND GOVERNMENT 91 
 
 what good schools could give them. But there 
 was no possibility of giving it to any but the 
 young. Hence the early concentration upon the 
 conduct of Boarding Schools. One good reason 
 to hope for their success was naively expressed 
 by a Christian Indian, formerly "one of the most 
 exultant warriors of the dare-devil sort," who 
 came to Bishop Hare in the early days and asked 
 to have his grandchildren baptized. "Are their 
 parents Christians?" asked the Bishop. "No," 
 said the Indian, "they are not, but I am." He 
 continued, "I have noticed that old antelopes are 
 very wild and scary, and our hunters find it very 
 hard to catch them. So they catch the young 
 ones. The old ones come to seek their young, 
 and then our hunters catch them too. And I 
 thought, if you would take and baptize these 
 little grandchildren of mine, you might catch 
 their parents too." 
 
 The passage from the "Reminiscences" in the 
 previous chapter will have shown the general 
 ideas controlling Bishop Hare's course in the 
 important matter of education. It is possible 
 here somewhat to elaborate this showing by con- 
 temporary glimpses at the Boarding School 
 work. The school at the Santee Agency under 
 the Rev. S. D. Hinman was developed in less 
 than a year from Bishop Hare's coming to his 
 jurisdiction into Saint Mary's Boarding School 
 
93 LIFE AND LABORS OF BISHOP HARE 
 
 for Girls. At the Crow Creek Agency another 
 school for girls was soon opened, and at 
 Cheyenne Agency a school for boys. At Yank- 
 ton Agency, which immediately became the Bish- 
 op's residence, he established Emmanuel Hall, a 
 school for girls, and inost important of all, 
 since he made it his home and looked to it pri- 
 marily for the training of native teachers for 
 the Indians St. Paul's School for Boys. For 
 all of these institutions there was abundant need. 
 Though the Indians in general believed that their 
 children would develop better if left wholly to 
 themselves, there were those, besides the maker of 
 the antelope similitude, who saw the value of the 
 new opportunities offered to them. One of them 
 was reported by Bishop Hare as saying: "My 
 friends, all animals take care of their young. 
 No I am mistaken. One animal does not. 
 It is the mud-turtle. It comes up out of the 
 water, and lays its eggs in the sand, and then 
 goes back to the water, and leaves them to take 
 care of themselves. When the young turtles 
 are hatched, they run right down to the water. 
 I think the Great Spirit teaches them. Their 
 parents do not. 
 
 "We Dakotas, my friends, are those mud-tur- 
 tles. We are unlike other men. We have not 
 taught our children. The Great Spirit has 
 taught them direct, I think. Otherwise they 
 
RELIGION, SCHOOL AND GOVERNMENT 93 
 
 could not have lived at all. And now I think 
 that as the Great Spirit has been so kind to us 
 when we were foolish, we ought to be very thank- 
 ful to him and try, henceforth, to teach our chil- 
 dren wisdom as well as we can." 
 
 The wisdom offered to them in Bishop Hare's 
 boarding-schools long before the principles of 
 industrial training had won their present repute 
 was that which they needed most for everyday 
 living. "The ideas which governed me," he 
 wrote, "in laying out the whole boarding-school 
 work of the jurisdiction, were, that the schools 
 should be plain and practical and not calculated 
 to engender fastidious tastes and habits, which 
 would make the pupils unhappy in, and unfitted 
 for, the lowly and hard life to which their people 
 are called; that, as the Indians have not been 
 accustomed to labor, the school training should 
 be such as would not only cultivate their intellect, 
 but also develop their physical functions and 
 teach them to do well the common acts of daily 
 humble life." The carrying of Christian influ- 
 ences back into their uncivilized homes was of 
 course a fundamental part of the plan. 
 
 A letter written within nine months of the 
 beginning of his work tells with what energy 
 the useful service of St. Paul's School was insti- 
 tuted: 
 
94 LIFE AND LABORS OF BISHOP HARE 
 
 [To Miss Mary Abbot Emery.] 
 "YANKTON AGENCY, DAK., Jan. 5, 1874. 
 "My Dear Miss Emery: 
 
 "Very happily I am able to begin a letter 
 about St. Paul's Boarding School on this Feast 
 of the Epiphany, for it has all along been my 
 hope in planning the school and in putting it 
 into operation, that it would prove to the wilder 
 tribes about us through the reports of travelers 
 what the heaven-given star was to men of old, 
 who sat in darkness, a bright interesting attract- 
 ive sight awakening from their slumber and 
 starting them off to find the Light. 
 
 "Now for some report of the School and its 
 workings: 
 
 "The School building is completed, furnished 
 throughout, and occupied, and has been for three 
 or four weeks. I say completed, not abso- 
 lutely, for the attic is not yet fitted up for a 
 second dormitory as I intend that it eventually 
 shall be, nor is the woodwork of the building 
 painted, but all is done that it was purposed to 
 do at first, my object being to keep the first 
 expense down to the lowest figure possible. 
 
 "The building is of chalk stone and built 
 rather with view to comfort, economy and prac- 
 tical use than with an eye to beauty. Beauty, 
 especially with a stone building and in this far- 
 off place, is a costly luxury. All I claim for it is 
 
RELIGION, SCHOOL AND GOVERNMENT 95 
 
 that it is substantial, well adapted to its end, and 
 a structure such as a practical business man if he 
 had given largely towards its erection would not 
 be ashamed to see. 
 
 "Its situation is commanding, being upon the 
 slope of the bluff towards the Missouri River 
 and high above all the other buildings about. 
 
 "It is a little over forty feet front, fifty-six 
 feet deep, with a wing on the west twenty-eight 
 feet by sixteen. There is a fine cellar*, eight feet 
 high, cemented, and dry as a second floor room 
 in New York, under the whole house, so good 
 indeed that it will be possible to partition por- 
 tions of it off, when that course becomes neces- 
 sary, for a dining-room and kitchen for the 
 scholars. 
 
 "The attic has a sloping roof, but could be 
 readily fitted up so as to accommodate ten double 
 beds. The building is divided into two parts in 
 both the first and second stories by a hall which 
 runs the extreme length from the front to the 
 rear. The rooms on the right of the hall as one 
 enters are for the Mission family and for guests. 
 On the first floor, first the parlor, then my bed- 
 room, then my study, then Rev. Mr. Cook's 
 bedroom, and last the office, where Mr. Cook 
 is on hand to receive the Indians who come by 
 the dozen during each day to complain, to 
 consult, to seek help and to chat, and others 
 
96 LIFE AND LABORS OF BISHOP HARE 
 
 reserved for the use of visitors and for other 
 purposes. 
 
 "On the left of the hall on the first floor are 
 the schoolroom, the dining-rooms, one for the 
 Dakotas, and one for the family, and the kitchen. 
 Upstairs, corresponding to these rooms, is a large 
 dormitory, part of which is partitioned off for 
 the Niobrara Storeroom until a better place can 
 be had. We began operations by admitting five 
 picked boys a little over two weeks ago and since 
 then have admitted four more. There was no 
 lack of applicants for admission, but I limited 
 the number because only a portion of the sheets 
 and pillow cases, shirts and drawers prepared 
 for us by friends at the East had arrived, and 
 also and chiefly because I thought that the school 
 had better be a growth than a sudden creation, 
 in order that those who are in authority in it 
 might become accustomed to their duties, and 
 in order that I might imbue a few with the spirit 
 and drill them in the habits which I wish to 
 prevail in the School and thus secure a power 
 ready at hand to influence for good those who 
 will be admitted a little later. The plan has 
 worked admirably thus far, and I would not have 
 believed that the first two weeks of our experi- 
 ment could bring so few frictions and annoy- 
 ances. The boys admitted are all thus far Yank- 
 tons. I expect to have soon some Poncas 
 
RELIGION, SCHOOL AND GOVERNMENT 97 
 
 (among them there, one of the three children 
 who were adopted by the Mission during the 
 time Mr. Dorsey and his mother, Mrs. Stanf orth, 
 were at Ponca) and some Santees, whom I have 
 not been able to unite hitherto, on account of 
 smallpox. 
 
 "Of the boys admitted, one is twelve years old, 
 one thirteen, three fourteen, two fifteen, one 
 seventeen, and one is twenty-one. 
 
 "My plan is to make the School so far as possi- 
 ble self-serving, i. e., to make the boys take care 
 of themselves and of the house. For this pur- 
 pose they are divided into three squads and to 
 each squad is assigned for one week one particular 
 department of work. One squad is the Dormi- 
 tory Squad, whose duty is to make the beds and 
 keep the dormitory and some other rooms in 
 order. Another squad is the Table Squad, whose 
 -duty it is to set the table and wash the dishes, etc. 
 A third is the Outdoor Squad, whose province it 
 is to bring wood, run errands, go for milk, etc. 
 Each day when the several squads have dis- 
 charged their respective duties, they all unite and 
 work at leveling and cleaning up the grounds, 
 and it is a pleasant sight to see them busy with 
 pick, shovel, and wheelbarrows and merry all the 
 while as larks. They take to work better than 
 I dared expect. Perhaps novelty gives the task 
 a charm. By ten o'clock all manual work for 
 
98 LIFE AND LABORS OF BISHOP HARE 
 
 the morning is over and the boys go into school 
 for two hours. Then dinner and recess till two 
 o'clock, then work again till three, then school till 
 five. God bless the work thus happily begun 
 and prepare us who are here and those who help 
 us at the East for what must come some trials 
 and discouragements!" 
 
 Bishop Hare's son recalls a visit to his father 
 at the School, where he arrived even before the 
 pupils were received. "The plaster in it had not 
 dried; there was no means of heating it except 
 by sheet-iron stoves placed in each room. The 
 only fuel was cottonwood, which burned like 
 tinder, and made the stove red-hot for half an 
 hour and then rapidly died down unless refed. 
 On going to bed at night the room was com- 
 fortably warm. On arising in the morning its 
 temperature was often below zero and the damp- 
 ness in the plaster had turned into frost on the 
 walls. When the cottonwood fire got fairly 
 started, this moisture would trickle down the 
 walls. This went on for many days and nights. 
 As all food had to be hauled by wagon for sixty 
 miles, it was most limited in variety and none 
 too good. The only water obtainable was that 
 of the muddy Missouri River flowing at the rate 
 of four miles an hour under eighteen inches of 
 ice, and it was customary to send a wagon loaded 
 
RELIGION, SCHOOL AND GOVERNMENT 99 
 
 with barrels to the river, to cut a hole in the ice, 
 fill the barrels with water, and drag them about 
 half a mile up the bluff to the School. There 
 was, therefore, no water for ordinary bathing 
 and very little for any other purpose. The cold 
 was so great, I remember, that even the chickens, 
 which were allowed to roost in the stable where 
 the horses were, all lost their combs through frost- 
 bite. At this time the Indians were still dis- 
 posing of their dead on scaffolds, and erected one 
 not far from the schoolhouse, upon which they 
 laid a corpse, and then killed a horse underneath 
 in order that the warrior might have something 
 to ride on in the Happy Hunting Grounds. 
 Meat was obtained by killing a steer, quarter- 
 ing, and then laying it at the foot of the hay- 
 stack where it remained frozen for as many days 
 or weeks as passed before it was devoured." 
 
 Writing to the Secretary and General Agent 
 of the Indian Commission in New York, Bishop 
 Hare himself described the effects of a winter 
 storm in his new residence: 
 
 [To Rev. R. C. Rogers.] 
 
 "YANKTON AGENCY, Jan. 8, 1875. 
 . . . "We have now a terrific storm upon 
 us; the mercury 23 below zero; wind blowing 
 almost a hurricane. We quail before it in our 
 
100 LIFE AND LABORS OF BISHOP HARE 
 
 stone building. God pity the poor Indians in 
 their tepees ! . . . The boys while asleep in- 
 stinctively hugged themselves, heads and all, un- 
 der the clothes, and I believe slept through it 
 all. The Dormitory looked this morning more 
 like a snow-bank than a bedroom. 
 
 "On the sounding of the 'Rising Bell' the boys 
 were lifted from their snowy beds and carried 
 to the other end of the room, from which they 
 scampered away, without much regard to appear- 
 ances, crying out, 'Osnidol it's very cold!' to the 
 warm wash-room on the floor below. 
 
 "Our water privileges hardly deserve the 
 name. When the water for this large household 
 of fifty people has to be dipped in buckets from 
 the river and hauled in barrels a quarter of a 
 mile, while the temperature is so low, that which 
 is water one moment is (to exaggerate a little) 
 ice the next. The boys who constitute the Water 
 Squad have done their duty nobly throughout 
 this whole cold term of ten days, during which 
 the mercury has each morning ranged from 5 
 to 23 below zero. The Wood-Chopping Squad 
 deserves equal credit. Our consumption of fuel 
 in this school and in Emmanuel Hall near by is 
 enormous. The boys have to cut all the wood in 
 the open air and, even with the violent exercise 
 of wood-chopping, it is a question often whether 
 they can generate as much heat as old Boreas 
 
RELIGION, SCHOOL AND GOVERNMENT 101 
 
 can cold. Of course we save them all we can, 
 and they are required to do nothing which 
 the head master and other teachers do not join 
 in. 
 
 "I went down to Emmanuel Hall this morn- 
 ing soon after breakfast to see how they fared 
 there. The storm had evidently been playing 
 hide and seek through the old church and as if 
 to put the best face on its sacrilege had left as 
 the only token of its pranks in holy places the 
 most delicate festoons and tracery work of snow 
 as light as gossamer. Emmanuel Hall, which 
 adjoins the church on the west, being new and 
 well built, had stood the storm pretty well, but 
 the force of the driving wind manages to sift 
 the snow, which in this country is as light as a 
 feather and as fine as dust, through cracks and 
 crannies which are so small that the eye cannot 
 easily discern them, and therefore though I say 
 that Emmanuel Hall stood the storm pretty well, 
 I do not mean to deny that the snow was gath- 
 ered together out of some of the more exposed 
 rooms by the shovelful." 
 
 In quite another vein, the vein in which he 
 spoke to children and to Indians, is the follow- 
 ing letter. Though addressed to younger read- 
 ers, it tells so much of the life and work of the 
 early boarding schools that it should not be lost. 
 
102 LIFE AND LABORS OF BISHOP HARE 
 
 "YANKTON AGENCY, DAK., Nov. 30, 1877. 
 "To the Children of the Church, and Other Ben- 
 efactors of Boarding Schools in the Mission- 
 ary Jurisdiction of Niobrara. 
 "MY DEAR FRIENDS: It is Thanksgiving 
 Day. We have had a bright and pleasant Fall, 
 but to-day is terrible. The mercury is down to 
 a few degrees above zero. The wind has blown a 
 gale for two days and two nights, and it blows 
 a gale still. It rattles the windows. It howls 
 around the corners of the house. It scours the 
 gravel from our walks. It has parched the 
 earth so that it has cracked like the mud at the 
 bottom of a dried-up pond in the heat of sum- 
 mer. The Missouri River even, one of the 
 longest of rivers, which was a great rushing tor- 
 rent a mile wide last June, has left almost all 
 its bed uncovered, sunk into its lowest channel 
 and put on a coating of ice, as if it had done 
 airing itself and was prudently wrapping itself 
 close in a white blanket for a long winter night's 
 sleep. Look which way one will, but one living 
 creature is to be seen, a solitary Indian who has 
 dismounted from his saddle, and is running ahead 
 of his horse, pulling him by the bridle, and 
 stamping his feet to keep himself warm. 
 
 "But I am not thinking of the biting wind 
 which howls outside. I am sitting in my room 
 and have just fallen into a reverie. And in my 
 
RELIGION, SCHOOL AND GOVERNMENT 103 
 
 reverie, I seemed to myself to have a vision of 
 all the young people whom I love the children 
 who have written me letters and cheered my 
 heart, the children of the Sunday-schools and 
 Bible-classes which I have addressed, and the 
 children who support Scholarships in my Board- 
 ing Schools and from the East and West and 
 North and South, they all seemed to come troop- 
 ing toward me. I forgot all about the wind and 
 cold, so distinctly did I seem to see their smiling 
 faces, and so warm did my heart grow as their 
 bright eyes seemed to say, 'Some of us have never 
 seen you; but we all love you, Bishop, for your 
 work's sake.' Closer and closer they seemed to 
 press about me, when suddenly I was roused from 
 my reverie by hearing them say, 'Bishop, tell us 
 all about your Mission to the Indians.' By all 
 means, dear children. Not only tell you about 
 it, but show it to you. 
 
 "The bell is ringing for our Thanksgiving din- 
 ner. Suppose you and I all go down to the 
 dining-room together. What do we see? A 
 long table; on the table turkey, cranberry-sauce, 
 and whatever good things our thoughtful lady 
 helpers have been able to get together; and 
 around the table an eager throng. At one end 
 the missionary, Mr. Cook; at the other the head- 
 master of St. Paul's School, Mr. Young. At 
 the middle, on one side, the Bishop, with the 
 
104 LIFE AND LABORS OF BISHOP HARE 
 
 house-mother, Miss Ives, on his right, and her 
 associate, Sister Mary, on the left; opposite, 
 Raeburn, a teacher; while everywhere else are 
 crowding, yet orderly, thirty-one Indian boys, all 
 of them empty yet big with expectation. I need 
 not tell you how the dinner disappeared. You 
 know yourselves from experience how it is with 
 Thanksgiving dinners. 
 
 "But now the dinner is done, and I call the 
 whole party to order, and address the boys as 
 follows: 'Boys, when white people have a feast 
 like this, they think of their friends who are 
 absent. Let us think now of our absent fathers 
 and mothers, and brothers and sisters, and our 
 friends and benefactors, and, as we do so, let 
 all of us take our cups into our hands, and pray 
 God to fill their cups with peace and happiness/ 
 Every boy seizes his stone-china mug, lifts it, 
 and a smile on every face and a hearty 'How! 
 How!' from every lip, tell that the white Bishop's 
 heart and the Indian's heart have flowed together. 
 'Now, boys, we sit in a warm room, and have 
 had a good dinner; let us remember how many 
 to-day are cold and hungry; how many old 
 Indian women are shivering in their wigwams 
 as they hold their long thin fingers to the fire. 
 Sha'n't we think of them, and pray God to think 
 of them?' A shadow passes over their faces, for 
 they have known what life in the wigwam in 
 
RELIGION, SCHOOL AND GOVERNMENT 105 
 
 bitter weather is, and they respond to my senti- 
 ment in a subdued 'How!' And so toast after 
 toast is given, enthusiasm kindles, and in the 
 conviction that our boys are happy, the mission- 
 ary, the headmaster, the Bishop (and even our 
 lady-helpers!) are boys again. 
 
 "Now how much more attractive Indians are 
 when you love them than when you fight them! 
 How much better it is to give them Christian 
 education than to let them grow up wild to 
 entrap and massacre our soldiers, as these boys' 
 fellow-countrymen did with Ouster's gallant 
 troop ! I have heard it said, 'Indians were made 
 to be food for powder.' But has not our 
 Thanksgiving dinner clearly shown that turkeys 
 were made to be food for them? 
 
 "But a scene like this which I have described 
 will gladden you? eyes at a good many other 
 schools besides St. Paul's. Let us hurry in 
 imagination down to Emmanuel Hall (a few hun- 
 dred yards off) and look in upon Mrs. Draper 
 and Miss Hicks and their flock of twenty girls; 
 and then off to St. Mary's Boarding School 
 among the Santees (it is a day's journey, but in 
 imagination we can make it in a trice) and salute 
 Miss Kerbach and Miss Norris and their score 
 of Santee girls; and then five days' travel up 
 the Missouri River (stopping for a moment to 
 say, 'How d'ye do!' to Mr. Burt, whom we shall 
 
106 LIFE AND LABORS OF BISHOP HARE 
 
 find unpacking boxes containing articles for the 
 Boarding School which he expects to open in a 
 few weeks) to the Yanktonnais Indians, where 
 we shall greet Mrs. Duigan and her school of 
 twenty-four, 'all so happy/ she writes me, 'that 
 I sometimes think that some great trouble will 
 come to us.' 
 
 "Now for another journey, and in three days 
 we find ourselves at one of our most distant Mis- 
 sions with Mr. and Mrs. Swift and Miss Bell, 
 near the Cheyenne River Agency. Want of 
 accommodations keeps their school down to ten. 
 Indeed, want of accommodation keeps every 
 part of their work down. Rarely have I par- 
 ticipated in services more moving than those I 
 have joined in this Mission. To confirm twenty- 
 four adults on a Sunday morning, as I have done 
 here, among some of the wildest tribes of Sioux, 
 and in the afternoon see a whole congregation, 
 young and old, a chief and some head-men stand 
 up to answer together some of the questions of 
 the Catechism, is enough to make the coolest lift 
 up his hands and exclaim, 'What hath God 
 wrought!' 
 
 "I wish that there were time for me to take 
 you on a visiting tour to all our churches as well 
 as to our schools, for, after all, our Boarding 
 Schools are but a small portion of our work ; but 
 I must bring this long letter to a close. . . . 
 
RELIGION, SCHOOL AND GOVERNMENT 107 
 
 And before I say Good-by, let me tell you that 
 since I began to write this letter (in which I 
 have been several times interrupted) the evening 
 has been stealing on, the gale has subsided, quiet 
 reigns, and the stars are shining. 
 
 "Your very grateful and affectionate friend, 
 
 "WILLIAM H. HARE, 
 "Missionary Bishop of Niobrara" 
 
 A year after this letter was written Bishop 
 Hare told something of the efforts the Indian 
 boys themselves made to enter St. Paul's School. 
 He had recently met on the prairie two boys 
 trudging from their homes at Santee, thirty-five 
 miles away. A white boy driving with him in- 
 deed his own son, then about fourteen years old 
 exclaimed that he would never walk thirty-five 
 miles to go to boarding-school, and Bishop Hare 
 admitted that as a boy no more would he have 
 done it. But another Indian boy made his way 
 on foot to St. Paul's from Flandreau, a hundred 
 and fifty miles away, and two others from 
 Cheyenne Agency, a distance of two hundred 
 miles. 
 
 With "all outdoors" as home to run away 
 to, there were some at first who fled from the 
 restraints of a routine life. There were diffi- 
 culties, too, with parents; some half or wholly 
 hostile; others so friendly that they made them- 
 
108 LIFE AND LABORS OF BISHOP HARE 
 
 selves a nuisance by sitting about with loaded 
 rifles on their knees to guard the teachers against 
 possible attacks; all ignorant of the rights of 
 privacy and walking unbidden into any room 
 the teachers might occupy. But one by one the 
 difficulties were overcome. A wise accommo- 
 dation of means to ends appears in an account 
 of an early commencement at St. Paul's where 
 the "meritorious," the "very meritorious," the 
 "most meritorious" pupils received as prizes 
 respectively a pair of chickens, a pig, and a 
 heifer apiece, to be, held conditionally until the 
 school course was finished, and to become their 
 absolute property when they should graduate 
 with the certificate given to those who have won 
 their teachers' commendation. In manifold 
 ways the basis was laid in the work of the board- 
 ing-schools for an ultimate success with the mis- 
 sion at large which must have seemed in those 
 days of small beginnings hardly more tangible 
 than a dream. 
 
 It was an immediate observation by Bishop 
 Hare on going into the Indian country that the 
 missionaries had it "as their lot to see attention 
 on the qui vive when they speak of rations, and 
 flagging when they tell of the Bread which 
 endureth unto eternal life." Eager as he was to 
 do something for their souls and minds, their 
 
RELIGION, SCHOOL AND GOVERNMENT 109 
 
 bodies were the object of their own chief concern. 
 "The idea seized them," wrote Bishop Hare in 
 his second Annual Report, "that the Chief Holy 
 Man (as they call the Bishop) has the ear of the 
 Great Father (i. e. the President) , of whom they 
 have heard as the wonderful chief who lives in a 
 big white house in Washington and sends Indians 
 immense supplies of flour and beef." Whether 
 called upon to represent the government offi- 
 cially, as he sometimes was, or standing inevitably 
 as the most conspicuous exponent of white civili- 
 zation among the Sioux, he soon became known, 
 both to Indians and to whites, as the Indian's 
 friend. "We all remember," he once wrote, 
 "when it was thought by some of our emigrant 
 population an offense for which a man's head 
 should be broken that he undertook to teach a 
 negro. It is a similar offense in the eyes of 
 some people out on the frontier to undertake 
 to befriend an Indian." To be their champion 
 when he undertook their cause was almost to 
 stand in the place of a Robert Gould Shaw 
 before the obloquy was lost in glory. 
 
 In the first year of his work in Niobrara he 
 saw that if the missionary body which he repre- 
 sented was to nominate certain Indian Agents, 
 their acts should fall under his immediate super- 
 vision, since he was "the man on the ground." 
 It was like him, therefore, to ask the Indian 
 
110 LIFE AND LABORS OF BISHOP HARE 
 
 Commission of the Church to extend his power 
 in this direction. "I could not have laid out for 
 myself," he wrote to the Secretary of the Com- 
 mission, December 29, 1873, "any work from 
 which my soul recoils more than that which I 
 have sketched. I have more than once depre- 
 cated the suggestion that it fell naturally to my 
 position. But experience has taught me that if 
 the Church is to do her work among the Indians 
 well, I must not only be willing to receive such 
 duty from the Executive Committee, but must 
 ask it of them." All this was long before the 
 days of the Indian Rights Association, and it 
 may well be imagined how advantageous to the 
 Indians it was to have a friend on the spot so 
 vitally interested in their fair treatment by the 
 agents. 
 
 It was not long before the Government recog- 
 nized the value of such fair-minded service as 
 he was ready to render. In January and Feb- 
 ruary of 1874 affairs at Red Cloud Agency took 
 on an alarming aspect. An Indian war was 
 feared. Bishop Hare, to quote his own words, 
 "was invited by the Government to visit, with 
 three others, the disturbed district, pacify the 
 Indians if possible, and make such recommenda- 
 tions as should seem to us desirable, assurance 
 being given us that any policy we might agree 
 upon would be carefully followed by the Gov- 
 
RELIGION, SCHOOL AND GOVERNMENT 111 
 
 ernment." In the statement from which these 
 words are copied it also appears that Bishop 
 Hare made it a rule never to receive any per 
 diem or other pay for the time and labor spent 
 at the request of the Government, and never to 
 act for the Government except for Indians who 
 were under his Episcopal care, or in reference 
 to Agents unless they were nominees of the Epis- 
 copal Missionary Committee. A passage in his 
 Second Annual Report (1874) describes, partly 
 in the words of his report to the Government, the 
 situation with which he and his colleagues were 
 called upon to deal, and sets forth with vigor 
 his views on the uses of the military in the Indian 
 country at the time in question: 
 
 "The disturbances on the Red Cloud and 
 Spotted Tail Agencies during the latter part of 
 last winter were of so severe a nature that alarm 
 spread over the western country, and the con- 
 viction was prevalent that a general Sioux war 
 was impending. There were some who believed 
 that the turbulence of the Indians was owing to 
 the wrongdoing of their Agents. These Agents 
 had been nominated by the Executive Committee 
 of the Indian Commission of our Church. I had 
 reasons to believe that they were honorable men. 
 I was of the opinion that the cause of the trouble 
 should be sought elsewhere than in the misbe- 
 havior of the Agents, and when I was requested 
 
LIFE AND LABORS OF BISHOP HARE 
 
 by the Government, which had committed these 
 Indians to the special oversight of our Church, 
 to act as a Commissioner to visit them and inves- 
 tigate the condition of affairs, I did not feel 
 at liberty to decline. The conclusions which 
 were arrived at during that visit were confirmed 
 during a second visit some months later and abide 
 to-day; and as a like condition of affairs will 
 probably come to be whenever large numbers of 
 other Indians find themselves, as they will, in 
 circumstances like those which are now under 
 consideration, and as it is important that the 
 charity of the people of the Church towards these 
 Indians should be built up upon a true impres- 
 sion of their temper and condition, I give these 
 conclusions here, almost in the words in which, 
 as chairman of the Commission, I reported them 
 to the Government. I believe that they will 
 appear to fair-minded persons to be a priori 
 reasonable as they were discovered upon actual 
 examination to be fact. If true, their accept- 
 ance ought not to be hindered by the disposition 
 to think that because the Indians have been often 
 wronged, they are always in the right. 
 
 "The Indians who have caused so much anx- 
 iety are the Ogallallas and the Upper Brules, 
 connected respectively with the Red Cloud and 
 the Spotted Tail (Whetstone) Agencies. They 
 are among the most distant of the Sioux from 
 
RELIGION, SCHOOL AND GOVERNMENT 113 
 
 civilizing influences, and the last who have 
 accepted a position of dependence upon the Gov- 
 ernment. Their Agencies are the resort during 
 the winter of multitudes of northern Indians 
 (Minneconjous, Sans Arcs, Uncpapas, etc.), 
 variously estimated at from 10,000 to 15,000 in 
 number, who range over districts still further 
 removed from civilization and the power of the 
 Government, and who, when driven in from their 
 roving life upon the plains farther north by the 
 rigors of the winter, come to the Red Cloud and 
 Spotted Tail Agencies, attracted by the rations 
 which the Government dispenses there. 
 
 "The wilder spirits among the Ogallallas and 
 Upper Brules find in these sojourners congenial 
 company. Combined they constitute a turbu- 
 lent party, which for the time rules the Agencies 
 with a high hand. The better-disposed Indians 
 have not yet reached strength enough, either in 
 number or character, to resist these impetuous 
 hordes from the north and their abettors. Those 
 who sincerely desire to learn a better way dare 
 not raise their heads; and those who favor prog- 
 ress in quiet times, because it seems the winning 
 side, are politic enough to float with the tide 
 when its tumultuous waters run the other way. 
 From the time of the arrival of these outside 
 bands, white men living on the Reservation are 
 careful not to expose themselves after nightfall, 
 
114 LIFE AND LABORS OF BISHOP HARE 
 
 and those who for months have been accustomed 
 to travel through the country alone without fear 
 of molestation, seek an escort of friendly Indians. 
 The Agents are subjected to intimidation and 
 to the most violent and unreasonable demands, 
 while now and then small war-parties dash off 
 into the adjacent country in the hope of happen- 
 ing upon a stray soldier, or finding an oppor- 
 tunity of running off stock. 
 
 "This turbulence usually continues and in- 
 creases until it reaches its climax about the time 
 when the severity of winter is relaxing and the 
 visitors from the north are beginning to make 
 their preparations for a return to their wild 
 northern retreats. 
 
 "The past winter was no exception to the gen- 
 eral rule. Comparative quiet prevailed at both 
 Agencies during all last summer and early fall, 
 but, upon the incoming of the northern Indians, 
 trouble at once began. The most extravagant 
 demands were made for rations, and enforced 
 by intimidation. The efforts of the Agents to 
 make a census of the people (which was essen- 
 tial to the proper regulation of the issue of 
 rations) were thwarted and defied. When reg- 
 istration was notwithstanding attempted, the 
 Agents were forcibly restrained, and their lives 
 were threatened, and they were informed that 
 should they dare to pass beyond certain limits, 
 
RELIGION, SCHOOL AND GOVERNMENT 115 
 
 which were marked out for them, they would do 
 it at their peril. 
 
 "Early in February, a war-party, one or two 
 hundred strong, was organized perhaps there 
 were several of them and started on a maraud- 
 ing expedition for the settlements farther south. 
 
 "There is no exact information as to the 
 amount of stock which was run off by these par- 
 ties; but within ten days, a man named King, 
 a hilnter, was shot on Laramie Fork; Edgar 
 Gray, a teamster, was killed on the Running 
 Water; Lieutenant Robinson and Corporal Cole- 
 man, while absent from their train, were pursued 
 and killed near Laramie Peak; and Frank D. 
 Appleton, clerk, was shot dead (as is supposed, 
 by one of the above-named war-party on its 
 return) within the stockade of the Red Cloud 
 Agency. 
 
 "There is sufficient evidence that the better 
 spirits discountenanced these lawless proceed- 
 ings; that the murder of Appleton moved one 
 of the chiefs to tears; that the Agents were 
 able to form a number of the Indians into a 
 guard to protect themselves and their Agencies; 
 that one Indian, and he a northern man, de- 
 manded the return of stolen horses from a war- 
 party of which his nephew was a leader, and 
 when it was refused, shot him and rescued the 
 stolen property by force; and that another de- 
 
116 LIFE AND LABORS OF BISHOP HARE 
 
 fended his agent at the peril of his own life. 
 But, notwithstanding, turbulence seems to have 
 reigned for some time almost supreme. 
 
 "To add to the difficulty of the situation, these 
 Agencies have been the refuge of white des- 
 peradoes (thieves, gamblers, whisky peddlers, 
 cut-throats and jail-birds of every sort), whom 
 the agents, being destitute of force to uphold 
 their authority, have been unable to control or 
 remove. 
 
 "Under these circumstances I have urged that 
 the Government was bound to uphold its Agents 
 and enforce order by the presence of troops. It 
 was manifest that thus only could the Govern- 
 ment save its Agents from the necessity of being 
 the toys or tools of lawless savages, and becom- 
 ing a hindrance rather than a help to their real 
 progress, and put at their command sufficient 
 power to enable them to discharge their duties 
 and to make their reasonable demands respected; 
 thus only to secure to the better-disposed Indians 
 another resource than falling in with the pro- 
 ceedings of the wild and riotous, or else becom- 
 ing their victims; thus only to insure that brute 
 violence should no longer keep at a distance those 
 missionary and educational instrumentalities 
 which the better Indians desire, and their friends 
 are ready to provide; thus only to enable the 
 Agents to be a power 'for the punishment of 
 
RELIGION, SCHOOL AND GOVERNMENT 117 
 
 evil-doers and for the praise of those that do 
 well,' and to drive away from among the Indians 
 the white desperadoes and fugitives from justice 
 who have hitherto frequently been able not only 
 to make the Agencies their refuge, but to exert 
 a very sensible influence there. The corrupting 
 influence of private soldiers, which will at once 
 occur to many minds as an objection to this plan, 
 is not to be feared among the wilder Sioux as 
 much as elsewhere, as the women are generally 
 virtuous, and these bad influences might be 
 reduced to a minimum by the placing of the post 
 at a short distance from the Agencies and by 
 the exclusion of the Indians from their precincts. 
 "The policy thus sketched has met with not a 
 little unfavorable criticism. That it is justly 
 liable to it I do not believe. We look in vain 
 among the more advanced communities for civili- 
 zation so general and complete that order is pre- 
 served without an appeal to force. A police 
 more or less completely organized and equipped 
 is a prominent feature of every community. 
 Why then should it be expected that nothing 
 more than moral suasion will be needed in the 
 management of a people not only uncivilized, 
 but savage and wild, who this day believe, and 
 act upon the belief, that, as one of them told 
 me, 'the Almighty has written it in their hearts 
 that they should kill Pawnees and other Indians 
 
118 LIFE AND LABORS OF BISHOP HARE 
 
 who do not belong to their tribe'; who are wont 
 to vent the wild sorrow and exasperation in which 
 the death of a loved relative plunges them, by 
 hurrying off to a white settlement and killing 
 a white man ; who put in terror of their lives those 
 among them who are disposed to farm or in any 
 way adopt the path of wisdom; whose natures 
 are occasionally swept by such fearful gusts of 
 passion that they need to be protected from 
 themselves; and who not merely have been, but 
 are to-day, guilty of all the atrocities which pre- 
 cede and the abominable and hideous supersti- 
 tions which accompany the scalp dance. 
 
 "Manifestly Nature here is too savage and 
 violent to be approached only by moral suasion. 
 The situation is too intolerable to be left to the 
 solution of time. The Church as the messenger 
 of righteousness as well as of peace, while she 
 carefully refrains from using force herself, 
 should countenance its use by the proper author- 
 ity, in order that lawless men may see that there 
 is such a thing as Government and that it 'bear- 
 eth not the sword in vain.' In the organized 
 society the magistrate calls upon the police to 
 wield that sword. In unorganized societies, such 
 as exist in the wild Indian country, he must call 
 in the aid of the military. 
 
 "That all the Indians, the majority of whom 
 are perfectly peaceable, should be placed in the 
 
RELIGION, SCHOOL AND GOVERNMENT lid 
 
 charge of the military, or that any Indians should 
 be transferred to their sole control, follows no 
 more from the advocacy of their due employ- 
 ment in subordination to the civil power in sup- 
 pressing violence, than their use by the civil 
 authorities in suppressing riot in our cities is an 
 argument for a universal military despotism. 
 As a matter of experience, the mere presence of* 
 the military accomplishes generally all that is 
 needed. A sense of responsibility is begotten 
 all around, in white men and red men. Fugi- 
 tives from justice slink away or are 'on their good 
 behavior/ The wild Indian curbs his violence or 
 vanishes to parts where government is yet un- 
 known. The better-disposed Indians, delivered 
 from the domineering threats of the mere bar- 
 barian, begin to plant the ground and become 
 advocates of civilization, schools and churches. 
 As a fact the Red Cloud and Spotted Tail 
 Agencies, notorious for their scenes of violence, 
 have, under the good influence of this coopera- 
 tion of the troops with the Agent, become within 
 six months a safe field not only for Christian 
 Missions but for woman's part of Christian Mis- 
 sions. 
 
 "Of this plan of administration among turbu- 
 lent Indians I have been the open advocate. The 
 man who pursues a straight road will probably 
 cross the path of those who follow tortuous 
 
120 LIFE AND LABORS OF BISHOP HARE 
 
 courses and cannot hope to advance far without 
 being assailed. I have met with a measure of 
 such experience. Of course a favorite mode of 
 attack will be to impute to me some course of 
 conduct inconsistent with my office e. g., as a 
 minister of the Gospel of peace. To such at- 
 tacks I have not replied. But it may not be 
 out of place for me to state here that while I 
 should have no more hesitation in seeking the 
 protection of the military, if proper occasion 
 should arise, in protecting me from the lawless, 
 while I sought to minister to those who were dis- 
 posed to listen to me, than I should have as a 
 city pastor in appealing to the police to shield 
 me from rowdies who hindered me on the way 
 to my church, I have as a fact made it my habit 
 to travel through the country and to appear in 
 the most tumultuous scenes without any firearm 
 or weapon whatever, and without any protection 
 save such as was afforded by the presence of 
 friendly Indians. The only exceptions to this 
 rule have been two occasions when I acted as one 
 of a Government commission and my ecclesias- 
 tical character was entirely laid aside." . . . 
 
 It was in the performance of the special work 
 for the Government which has just been de- 
 scribed that Bishop Hare considered his life in 
 
RELIGION, SCHOOL AND GOVERNMENT 
 
 more imminent danger at the hands of the hos- 
 tile Indians than at any other time in his career. 
 The circumstances are reported by his son. Ac- 
 companied by a small troop of United States 
 Cavalry, the commissioners met several thousand 
 of the disaffected Sioux in council. The com- 
 missioners sat in chairs with an interpreter beside 
 them. The cavalry were mounted behind. The 
 chiefs and leaders sat in a great semi-circle in 
 front. Back of them were hundreds of young 
 bucks galloping madly hither and thither shoot- 
 ing their rifles in the air and giving vent to wild 
 cries. As Spotted Tail finished a spirited and 
 clever speech in which he virtually told the com- 
 missioners to go back to the East and mind their 
 own business, he suddenly gave a signal, as a 
 result of which every unmounted Indian ran to 
 his horse and flung himself in the saddle, grasp- 
 ing his gun. Bishop Hare and his colleagues 
 and the handful of cavalrymen expected to be 
 massacred then and there, as they would have 
 been if any soldier, determined to sell his life 
 dear, had fired a shot. Seeing the self-control 
 of the whites, Spotted Tail gave another signal, 
 and with a wild whoop the whole tribe wheeled 
 and disappeared at a gallop over the hills. 
 Turning to the commissioners Spotted Tail said: 
 "You see I could have killed you in a minute by 
 
183 LIFE AND LABORS OF BISHOP HARE 
 
 raising my hand. Go back to the Great Father 
 in the White House, and tell him what I have 
 done and what he must do." 
 
 Bishop Hare's course, both in the holding of 
 Indian Agents strictly to account and in advo- 
 cating the free use of troops where needed, inevi- 
 tably provoked opposition. In a letter to his 
 sister, July 12, 1874, he wrote: "Thanks for the 
 newspapers, which I like to see. I have taken 
 my stand and expect to be reviled, sometimes by 
 rogues and sometimes by sentimental philan- 
 thropists." How truly through it all he was the 
 Indian's friend the events which followed the 
 discovery of gold in the Black Hills gave him 
 abundant occasion to show. In natural beauty, 
 as in natural resources, there was no portion of 
 the Sioux Reservation so desirable as that which 
 contained the Black Hills. "The Indians' 
 attachment to it," wrote Bishop Hare, "is a pas- 
 sion. And well it may be, for this district is the 
 kernel of their nut, the yelk of their egg." But 
 for the gold found in it, the Indians would prob- 
 ably have been welcome to occupy it for an 
 indefinite period. This discovery created a state 
 of affairs in which it became clear at once that 
 the rights of the Indians to an undisturbed pos- 
 session of their lands, under the treaty of 1868, 
 were in serious danger. In looking back upon 
 this passage of Dakota history, Bishop Hare said 
 
RELIGION, SCHOOL AND GOVERNMENT 
 
 in the "Reminiscences" at his fifteenth anniver- 
 sary: 
 
 "The discovery of gold, in 1875, in a part 
 of the great Sioux Reservation, known as the 
 Black Hills, set a large part of our western pop- 
 ulation aflame, and hundreds of adventurers dur- 
 ing that year, in open violation of the law and 
 the proclamation of the Executive, invaded this 
 portion of the Indians' land, and took possession 
 of it. 
 
 "I was outspoken in my denunciation of this 
 flagrant violation of the sacred obligations of a 
 great to a weak people. I foresaw, however, 
 that no power on earth could shut out our white 
 people from that country if it really contained 
 valuable deposits of gold or other mineral. I 
 went, therefore, to Washington and urged upon 
 the President that a commission of experts should 
 be sent out to explore the country, and that, 
 should they report the presence of gold, steps 
 should be taken to secure a surrender of the tract 
 in question from the Indians on equitable terms. 
 This was eventually done. 
 
 "The Government had at first been prompt 
 and decided in requiring the removal of the 
 intruders; then it weakened and prevaricated; 
 and soon the desire for the acquisition of this 
 country was so ardent and influential, that the 
 Government was practically driven to negotiate 
 
124 LIFE AND LABORS OF BISHOP HARE 
 
 with the Indians to secure a voluntary sale of 
 the coveted territory, as the only resort from the 
 danger of a popular movement which should 
 snatch it from them by force. 
 
 "The Black Hills were thus thrown open to 
 settlement, and I made there my first efforts in 
 the line of establishing the Church among the 
 white people of Dakota." 
 
 Before the situation reached a critical stage, 
 Bishop Hare placed himself admirably on record 
 in the following letter to President Grant : 
 
 "YANKTON AGENCY, DAK., June 9, 1874. 
 "To His Excellency, U. S. Grant, President of 
 
 the United States. 
 
 "Sin: In the month of February a Commis- 
 sion, of which I had the honor to be the Chair- 
 man, was appointed by the Honorable Secretary 
 of the Interior to visit the Red Cloud and Whet- 
 stone Agencies and to make such recommenda- 
 tions as upon examination should seem to them 
 judicious as to the line of policy to be pursued 
 toward the Indians connected with those Agen- 
 cies and towards the Indians from the North, 
 large bodies of which Indians had made the above 
 named Agencies their resort during the past 
 winter. 
 
 "That Commission unanimously recommended 
 
RELIGION, SCHOOL AND GOVERNMENT 125 
 
 that a special effort should be made this summer 
 for the conciliation of the Northern Sioux, and 
 that, in order to deter them from pushing south 
 as winter approaches to draw rations at the Red 
 Cloud and Whetstone Agencies and thus increas- 
 ing the dangerous element on the northern border 
 of Nebraska, an Agency should be established 
 for these Indians near the Black Hills, or else- 
 where, in their own part of the Sioux Reserve. 
 
 "I had the privilege of bringing this recom- 
 mendation of the Commission before your mind 
 in the personal interview with your Excellency 
 with which I was favored in April last. It was 
 approved and adopted by the Honorable Secre- 
 tary of the Interior and I have now in my pos- 
 session a letter from the Department of the 
 Interior continuing the Commission and instruct- 
 ing it to put into effect the recommendations 
 rehearsed above. 
 
 "On returning from Washington to this part 
 of the country, I found, to my surprise, that the 
 newspapers were teeming with news of a mili- 
 tary expedition fitting out for the heart of the 
 Sioux country, the Black Hills, and with pro- 
 posals that Sioux City and other towns should 
 not fail to be represented in the large party of 
 adventurers who were prepared to follow in the 
 wake of the military. 
 
 "Having learned from the Secretary of the 
 
126 LIFE AND LABORS OF BISHOP HARE 
 
 Interior that such a military expedition is pre- 
 paring, I gladly avail myself of an invitation 
 given by him to address you on the subject, and 
 beg to present the following points: 
 
 "1st. That the appointment of a commission 
 to invite a delegation of Northern Sioux to make 
 a friendly visit to Washington and accept the 
 bounty of the Government, and the invasion of 
 their country by a military expedition are in- 
 compatible. Either course may be pursued, but 
 not both. 
 
 "2d. That such an expedition would, almost 
 beyond a doubt, provoke an Indian war. The 
 Yellowstone Expedition of last summer, though 
 it did not invade the territory assigned the Sioux, 
 so greatly alarmed and excited them that war- 
 riors hastened to resist it from most of the Sioux 
 tribes, and confronted it, it has been reported, 
 several thousand strong. What may be ex- 
 pected then as the result of an expedition which 
 not only invades the Sioux country, but pene- 
 trates it through and through and cuts into that 
 particular part of it which, by common consent, 
 is the hive of the hostile Sioux, their place of 
 council when war parties are sent out, their 
 retreat in times of danger, and the pride of the 
 nation? Acting under the peace policy, the 
 Commissioners recently sent out by the Secretary 
 of the Interior recommended that a feeding 
 
RELIGION, SCHOOL AND GOVERNMENT 127 
 
 agency protected by a friendly garrison should 
 be planted near this part of the Sioux country. 
 This plan followed out would, I believe, get the 
 Northern Sioux under control and yet preserve 
 the peace. An invasion of the Black Hills 
 means, I fear, or at least will surely result in, 
 War and war to the knife. 
 
 "3d. That this invasion of the Indian territory 
 will almost beyond a question be made the occa- 
 sion of the inroad of large numbers of rapacious 
 and unprincipled civilians. Indeed, as the ex- 
 tracts taken from the Sioux City Journal which 
 I enclose clearly indicate, a party is already 
 organizing with that intent. Such intrusion, as 
 the Report of the Indian Peace Commission of 
 1867 (comprising Generals Sherman, Augur, 
 Harney and others) emphatically represents, 
 have been the most frequent causes of our past 
 Indian troubles. 
 
 "4th. That the exasperation which would en- 
 sue from such an expedition would seriously im- 
 peril the existence of the struggling but numer- 
 ous missions, which, encouraged by your policy, 
 the Episcopal Church is nourishing among the 
 Sioux, and endanger the lives of her mission- 
 aries. . , . 
 
 "5th. That in 1872, as recorded by General 
 Walker, late Commissioner of Indian Affairs, 
 an expedition was projected and partially organ- 
 
128 LIFE AND LABORS OF BISHOP HARE 
 
 ized in Dakota for the purpose of penetrating 
 the Black Hills for mining, and lumbering, and 
 an invasion of the Territory was imminent, which 
 would beyond a peradventure, General Walker 
 remarks, have resulted in a general Sioux war. 
 In this case the Executive acted with great 
 promptness. A proclamation was issued warn- 
 ing evil-disposed persons of the determination of 
 the Government to prevent the outrage and 
 troops were put in position to deal effectively 
 with the marauders. 
 
 "No one can read the papers hereabouts with- 
 out coming to the conclusion that the military 
 expedition now projected will be used by bad 
 men for the accomplishment of that wrong which 
 your own action, to the joy of good men, dis- 
 countenanced and thwarted in 1872. 
 
 "6th. That the proposed military expedition 
 would be a violation of the national honor, which 
 in the treaty of 1868 pledged the Sioux the safety 
 of their Territory both from invasion and intru- 
 sion. It cannot, indeed, be affirmed that all the 
 Sioux have observed the obligations laid upon 
 them by this treaty, but neither can it be main- 
 tained that they have as a people so violated it 
 as to effect, ipso facto, its annihilation, nor has 
 the United States declared it annulled. It may 
 be well to declare the abrogation of the treaty of 
 1868. Until that is done what but some emer- 
 
RELIGION, SCHOOL AND GOVERNMENT 129 
 
 gency can justify military invasion of their land? 
 
 "I have written, Mr. President, in no spirit of 
 opposition to the discreet employment of the 
 military in controlling Indians. The recom- 
 mendations contained in pages 7 and 8 and 13 
 of the Report on the condition of the Sioux lately 
 presented by me as Chairman is clear proof that 
 I hold a contrary opinion; nor in the spirit which 
 would discourage thorough castigation of all 
 marauding bands, who, in my judgment, ought 
 to be punished more severely and persistently 
 than they generally have been ; and if war ensues 
 from this administration of justice, let it come 
 and be so rigorously prosecuted that it shall be 
 plain to all the United States means that every 
 soul within its domain shall obey its will. I have 
 written in the fear that the expedition at present 
 under discussion, which I believe to be dangerous, 
 may be at the same time gratuitous, and bring 
 the nation no honor. 
 
 "Thankful that in appealing to you, Mr. Pres- 
 ident, I appeal to the ear of moral courage and 
 justice, and cordially acknowledging how much 
 the Indians and those who would do them good 
 owe to your administration, I beg to subscribe 
 myself, with great respect, 
 
 "Your obedient servant, 
 
 "WILLIAM H. HAKE, 
 "Missionary Bishop of Niobrara." 
 
130 LIFE AND LABORS OF BISHOP HARE 
 
 In spite of all efforts to restrain private adven- 
 turers, they thrust themselves during 1874 and 
 1875 into the Indians' country and began taking 
 possession of it. "The Government has been 
 prompt and decided," wrote Bishop Hare in his 
 Report for 1875, "in requiring the removal of the 
 intruders ; but the popular desire for the acquisi- 
 tion of this country has been so ardent and influ- 
 ential that the Government has been practically 
 driven to negotiate with the Indians to secure a 
 voluntary sale of the coveted territory, as the 
 only resort from the danger of a popular move- 
 ment which should snatch it from them by force. 
 . . . I was invited by the Government to take 
 charge of the necessary negotiations, but I 
 thought it unwise to have a hand in proceedings 
 which were so liable to misconstruction." At his 
 suggestion the Rev. Mr. Hinman was made a 
 member of the Commission. Though standing 
 thus in the background, he could exert a valu- 
 able influence. A passage from a letter to the 
 Secretary of the Interior will show with how true 
 a sense of justice it was brought to bear: 
 
 [To Hon. Columbus Delano.] 
 
 "1345 Pine St., PHILADELPHIA, 
 
 "My Dear Mr. Delano: &**& 5 ' 18T5 ' 
 
 . . . "Before the Commission enters upon 
 its duties, however, I think it of the highest im- 
 
RELIGION, SCHOOL AND GOVERNMENT 131 
 
 portance that the attitude of the Government on 
 the Black Hills question shoulcl be publicly and 
 definitely settled. Is it not possible for the Gov- 
 ernment to weigh all the evidence and decide offi- 
 cially whether or not it indicates the presence of 
 gold in paying quantities? This decision, it 
 seems to me, should be made public. If it is in 
 the negative, it should be followed by a declara- 
 tion of the determination of the Government to 
 exclude all whites and hold the country for the 
 Indians. If in the affirmative, then, as the past 
 seems to show that it is vain to resist the mob of 
 adventurers under such circumstances, it seems to 
 me that the Government should do the just and 
 only practicable thing, buy the Black Hills coun- 
 try from the Indians for a fair equivalent. If, 
 however, it is not mineral wealth but lumber or 
 agricultural capabilities that render the Hills at- 
 tractive, they should be preserved for the benefit 
 of their present owners at any cost, for these are 
 blessings of which the Sioux have almost none." 
 
 The result of the negotiations was that the 
 Indians sold their lands. In all the train of cir- 
 cumstances attending the relations between the 
 Sioux and the Government at this time, the Cus- 
 ter Massacre of June, 1876, was the event which 
 drew the attention of all the world to the dis- 
 tracted Indian country. In Bishop Hare's mis- 
 
LIFE AND LABORS OF BISHOP HARE 
 
 sion the outbreak of the hostile spirit bore its 
 tragic fruits in* the murder, near Cheyenne 
 Agency, of a new recruit to his staff the Rev. 
 R. Archer B. Ffennell by two Indians with a 
 real or imagined grievance, who had vowed to 
 kill the first white man they met. The conduct 
 of the Christian Indians, throughout the whole 
 resurgence of the spirit of barbarism, gave good 
 proof that the seeds of civilization were taking 
 root. But Bishop and clergy and all the lay 
 helpers of the mission, men and women, were 
 forced to realize that their lives were surrounded 
 with danger. A vivid impression of the condi- 
 tions under which they were laboring at this time, 
 is conveyed in a recent letter from the Rev. 
 Henry Swift, attached in 1876, and for some 
 years afterwards, to the Cheyenne Agency Mis- 
 sion, and now a chaplain in the United States 
 Army. He renders concrete the spirit of Bishop 
 Hare's work and the nature of the hazard from 
 which the military might be needed at any mo- 
 ment to redeem it; and with it this portion of 
 our record shall end: 
 
 "Fora SAM HOUSTON, TEXAS, 
 
 "April 17, 1911. 
 
 . . . "The country was rugged, largely 
 desert (bad lands) and occupied by the wilder of 
 the Indians. In our earlier years the element of 
 
HELIGION, SCHOOL AND GOVERNMENT 19S 
 
 danger was constantly present; while to traverse 
 the field of our mission work, embracing then 
 seven stations, involved always much hardship. 
 Bishop Hare went over the field with me every 
 year, camping out often under the stars, beset by 
 floods, with miry roads, scant food, and discom- 
 forts of every kind. It was often a great grief to 
 me to have him exposed to exceptionally severe 
 conditions, but he was ever cheerful, plucky, and 
 making light of everything. Several times we 
 were in actual danger. In 1876 my colleague, 
 the Reverend Archer Ffennell, was killed by two 
 hostile Dakotas. His mission, St. John's, three 
 miles from the Agency, was temporarily aban- 
 doned, until I could reach it from a point twenty- 
 five miles beyond. The country was then swarm- 
 ing with hostiles, and the Agency people, the mil- 
 itary, and the friendly Indians, protested against 
 even myself going up to reoccupy St. John's. 
 A few days after Bishop Hare arrived, I asked 
 him if he was willing to go up to St. John's with 
 me. He answered cheerily, 'Yes.' The mili- 
 tary insisted on our having an armed escort. I 
 did not think it necessary, or even wise, as mani- 
 festing a distrust of the people. I put the case 
 to the Bishop and he very promptly decided that 
 we should go, unarmed and unattended; so I 
 drove him up. The result was as I had antici- 
 pated. The people fairly thronged us, lament- 
 
LIFE AND LABORS OF BISHOP HARE 
 
 ing over the death of Mr. Ffennell and ready 
 almost to kiss the hem of the Bishop's robes. 
 
 "Another time I was with him at the Lower 
 Brule Agency. The Indians were at a white 
 heat (they were all wild and turbulent then) 
 over the arrest of one of their number for an 
 attempt to assassinate the Post Trader. The 
 commanding officer of the Post (Major Joe 
 Bush) warned us not to put ourselves into the 
 hands of the Indians, that our lives would not 
 be worth a moment's purchase. There were with 
 us the agent, Dr. Livingstone; the sub-agent, 
 Major Gregory, and the Revs. Messrs. Burt and 
 Cleveland. We went to meet the Indians in 
 council about half a mile away from the Post. 
 They trooped in by the hundreds, armed to the 
 teeth, all mounted and smeared with red paint, 
 some with black, which was ominous. The 
 Bishop made them a speech and told of the work 
 we hoped to do. When he had finished, their 
 head chief advanced and with frenzied gestures 
 told him and us that they cared nothing for school 
 or church, or to hear of any of those things, that 
 all they desired was that the young man impris- 
 oned be forthwith released. Of course the 
 Bishop and the Agent both had to deny the 
 demand. The request was repeated. They 
 fairly danced with rage, shaking their fists in 
 our faces, and finally moving back a little they. 
 
6 I 
 
 O J 
 
 8 3 
 
 Q H 
 
 2 5 
 
 2 
 
 UJ 
 
RELIGION, SCHOOL AND GOVERNMENT 135 
 
 mounted their horses, and with guns in hand, 
 bore down on us in an ominous circle. We were 
 never nearer death than at that moment. But 
 like a flash a sudden panic overtook them, we 
 knew not why, and one and all started to fly, 
 urging their horses to the utmost. In a moment 
 they had vanished, and then, turning and look- 
 ing towards the Post, we saw why all this had 
 happened. There were two loaded cannon 
 pointed grimly in our direction and a whole com- 
 pany of soldiers standing at arms. Major Bush 
 had seen in what peril we were and had acted 
 promptly. Once an interviewer asked Bishop 
 Hare if he had ever been in peril from the 
 Indians. He answered 'Yes/ but refused to go 
 into details. I give them now. 
 
 "The term 'Apostle to the Sioux' belongs to 
 Bishop Hare preeminently. Jlis was the initi- 
 ating hand, his the fostering care, and under 
 God's grace to him is due the stable establish- 
 ment of the numerous missions, which to-day are 
 his monument." 
 
ffi 
 
 TRIALS OF BODY AND SPIEIT 
 
 1873-1878-1887 
 
 THERE is ample evidence in the passages 
 already cited to indicate the physical and 
 mental strain inseparable from these early expe- 
 riences of Bishop Hare. Carrying his message 
 through a wild country, struggling frequently 
 against the handicaps of poor health, harassed 
 by the problems of both the spiritual and the 
 temporal welfare of the Indians, there could have 
 been none to blame him had he found his task 
 impossible. To the evidence of his own words 
 the more specific testimony of a fellow worker, 
 an observer at close range, may well be added. 
 Looking back upon the long perspective of a 
 twenty-fifth anniversary, the Rev. Joseph W. 
 Cook spoke in 1893 as follows: 
 
 "Who in any small measure can enter into the 
 burden of it? The anxious thought and care, 
 the weary explorations in the almost pathless 
 wilds to prepare the way of the Lord, the hard- 
 ships of the pilgrimages, the conferences with 
 
 136 
 
TRIALS OF BODY AND SPIRIT 187 
 
 wild men often opposed to the white man's way 
 and utterly misunderstanding motives and need- 
 ing to be dealt with with so much tact and self- 
 restraint to make them see their own best 
 interests, and to save them from themselves, the 
 disappointments and desolating sins of some 
 workers in the field; the lack of sympathy of 
 some, apathy and failure in others to enter 
 heartily into his plans. And again, there is the 
 financial burden enough in itself to crush any 
 ordinary mortal for the Bishop very soon dis- 
 covered that it was left largely to him to raise the 
 funds, and he must go before the churchmen and 
 churchwomen and plead, and call them to their 
 duty and privilege to become fellow-workers with 
 God and him in this field. The vexations of see- 
 ing golden opportunities passing by, or the impos- 
 sibility of enlargement of important work, and, 
 sometimes, the curtailing or abandonment because 
 the funds were insufficient. Again, the disburse- 
 ment of the funds for often 'the bed is shorter 
 than that a man can stretch himself on it; and 
 the covering narrower than that he can wrap 
 himself in it.' The funds, whether from white 
 persons, or congregations, or societies, or from 
 the Indians, who in most cases have assisted 
 according to their ability, for all the many 
 churches, chapels, parsonages and schools, have 
 passed through the Bishop's hands, and the plans 
 
138 LIFE AND LABORS OF BISHOP HARE 
 
 also have been devised or approved by him. And 
 then there is the correspondence, the incessant 
 writing in the cars, in camps, in the few minutes 
 caught here and there while waiting, as well as 
 in hours stolen from much needed rest and sleep. 
 And all this, and much more, in a body often 
 tortured by weakness and serious ailments, crav- 
 ing rest and recuperation. Nolo episcopari, we 
 are safe in saying, is the sentiment of most, if 
 not all of us." 
 
 While the struggle was still in its early stages 
 the spirit of one in sore straits cried out in this 
 passage from a letter of Bishop Hare to his sis- 
 ter, July 18, 1874: 
 
 "I am on my way to the Santee Mission and 
 write from a wayside ranch where I have had 
 to lay by for a few hours a little indisposed. 
 What with a prolonged term of excessive heat 
 and drouth which tried human nature sorely and 
 blighted the Indians' hope of fair crops, a plague 
 of grasshoppers which have alighted on the corn 
 in such numbers that the stalks are hardly vis- 
 ible, the general muss in Indian affairs both at 
 Washington and out in the Indian country, and 
 the half truth, half lie, which the telegraph sends 
 weekly from this part of the world to the papers, 
 and the disgusting liberties which the press is 
 taking with my name both East and West, I 
 find it hard to preserve my equanimity. I should 
 
TRIALS OF BODY AND SPIRIT 139 
 
 utterly faint by the way, but that faith can dis- 
 cover in this country as well as in Palestine the 
 footprints of a weary Lord." 
 
 To the strength which his own faith gave him 
 was added the stimulus of the faith which his 
 friends in the East reposed in him. This faith 
 expressed itself in the letter of a devoted woman 
 in New York: 
 
 "21 BIBLE HOUSE, December 5, 1874. 
 "My Dear Bishop: 
 
 "I have been a little troubled lately by a new 
 anxiety about our Indian work. There is a 
 rumor in the air that it will not be hard to per- 
 suade the Bishop of Niobrara to change his Mis- 
 sionary Episcopate for one of less hardship and 
 privation, and give up to another shepherd the 
 care of his few sheep in the wilderness. This 
 would be very sorrowful, if it could be true, not 
 because any one should dare to doubt that God 
 can fill any place that He sees fit to leave vacant 
 for a time ; but because missionary zeal at home 
 is very weak, and such a shock would do untold 
 harm among those whose faith in the man is only 
 just beginning to lead on to some measure of 
 faith in that for which he labors. 
 
 "Please do not think it very impertinent of me 
 to write this. I could not help it. It is impos- 
 sible that you should know, as I do not pretend 
 
140 LIFE AND LABORS OF BISHOP HARE 
 
 to know myself, how many watch anxiously to 
 see if in these days of self-indulgence, it can 
 be that there really is one man willing to re- 
 nounce the social comforts to which he has been 
 used, and the dearer happiness of home, that he 
 may be the father of a despised and neglected 
 people." 
 
 The two ensuing letters to a trusted friend 
 were written in a time of sorest doubt, when it 
 appeared that Bishop Hare's own fears and 
 those of his friends might be realized. During 
 this period there were friends who bestirred 
 themselves to put easier work definitely in his 
 way, and sought his election as Bishop first of 
 Southern Ohio and then of Iowa. But there is 
 no indication that he sought either of these elec- 
 tions himself or entertained the least regret that 
 he was not called from Niobrara. 
 
 [To Miss E. N. Biddle.] 
 "YANKTON AG'Y, D. T., December 13, 1874. 
 "My Dear Friend: 
 
 "I have been so unwilling to dwell upon or talk 
 of a matter which has weighed upon my mind 
 that I have not touched upon it when I have seen 
 you, and only take my pen >for a few words 
 about it now because it might seem out of bar- 
 
TRIALS OF BODY AND SPIRIT 141 
 
 mony with our affectionate friendship if I did 
 not. I write now to you personally and solely. 
 I am face to face with the necessity of leaving 
 the Indian work either by resignation and idle- 
 ness, or by a transfer to another field. A year 
 ago I received a warning from my physician at 
 the East that I had made a mistake in entering 
 upon my present life. The physician at Fort 
 Randall tells me that he discovered a year ago 
 that I could not live in this climate; if I were a 
 soldier he would discharge me at once, and that 
 he never hears of my return here but with mis- 
 giving and regret. Dr. [Weir] Mitchell writes 
 me that I am 'running an immense risk and that 
 it is imperative and a duty that I should leave 
 and seek a gentler life as soon as I can do so 
 consistently with duty.' An affection which 
 they both say need cause me no alarm under ordi- 
 nary conditions is here aggravated and threatens 
 fatal disaster. 
 
 "The distress which this causes me, independ- 
 ently of physical suffering, God only knows; 
 your love may imagine it. The bare thought of 
 seeming to turn aside like a broken bow in the 
 hands of the Church has been so horrible that I 
 could not at first so much as look at the course 
 which after much reflection and prayer, I have 
 resolved upon, viz., to accept any easier work 
 
LIFE AND LABORS OF BISHOP HARE 
 
 which may open to me. I know that this simple 
 statement will call out your sympathy and 
 prayer, and, happy in knowing this, I am with 
 warm regard, 
 
 "Yours very affectionately, 
 
 "WILLIAM H. HAKE/* 
 
 ./ 
 
 [To Miss E. N. Biddle.] 
 "YANKTON, D. T., February 4, 1875. 
 "My Dear Friend: 
 
 "Many hearty thanks for your very sympa- 
 thizing letter, but I fear that I have drawn forth 
 more sympathy than I deserve. I am better 
 than I was when I wrote to you, indeed I think 
 I have been gaining ever since I went East in 
 September last, and, were it not that I have rea- 
 son to fear that the citadel has been shaken, 
 should be quite composed. 
 
 "I am thinking seriously of a two-months' trip 
 to the South, to which I am urged by my physi- 
 cian, and may start East any day. I wish to slip 
 off unobserved, as I dread the name of an in- 
 valid, and think the Church is tired of hearing of 
 over- worked and sick Bishops. 
 
 "Our work moves on with steady step, but the 
 winter has been the worst ever known terrible 
 storms have scoured earth and sky while the 
 mercury has been 30 below zero. We hav had 
 
TRIALS OF BODY AND SPIRIT 14S 
 
 l 
 
 it down to 44 below. This morning at seven, it 
 was 33. 
 
 "In warm affection, 
 
 "Yours most truly, 
 
 "WILLIAM H. HAKE." 
 "PJS. My proposed trip is a secret." 
 
 Bishop Hare's diary does not show that the 
 proposed trip to the South took place. In 
 March it places him in Washington, presumably 
 on Indian business which frequently called him 
 there for consultation with the President and the 
 Secretary of the Interior. In May he was back 
 again in the mission field, having devoted two 
 months to the presentation of his cause in the 
 East. In October of 1875, his friend, the Rev. 
 Dr. Heman Dyer, begged him in writing to 
 withhold a letter of resignation from the House 
 of Bishops. His Fourth Annual Report, dated 
 October 7, 1876, opens with a brief statement of 
 the actual event and its consequences: "Tak- 
 ing advantage of a Resolution of the House of 
 Bishops, in which they most kindly urged me to 
 seek the restoration of my health in absence from 
 my field of labor, I spent nine months of the year 
 past abroad. I beg now to report, with thank- 
 fulness to God, that my health is so much im- 
 proved that I am able to resume my duties in 
 Niobrara," 
 
144 LIFE AND LABORS OF BISHOP HARE 
 
 The months in Europe, but for an attack of 
 fever in Venice in the spring of 1876, which 
 brought him nearer than ever to the door of 
 death, contained their full measure of pleasant 
 experiences. The record of the pleasures sup- 
 plies a grateful interlude in a chronicle of many 
 hardships. Both for the brighter days and for 
 the perils of the nearly fatal illness his letters 
 from abroad speak with sufficient fullness. 
 Many descriptions of places and persons may be 
 passed over. In the following passages the few 
 repetitions permitted to appear are bound up 
 with details which one would be sorry to lose. 
 
 [To Miss Mary H. Hare.] 
 
 "Steamer Abyssinia, 
 "Sunday, December 5, 1875. 
 
 "My Dearest Mary: 
 
 "Yesterday was your birthday and I fully in- 
 tended writing you a letter in loving recognition 
 of it, for I remember well your first birthday and 
 have learned well since then how much of bless- 
 ing for me was wrapped up in it ; but it was im- 
 possible to carry my plan into action for we have 
 had cheerless, stormy, rainy weather every day 
 since we left New York until to-day, when it 
 cleared; the vessel has been pitching about at a 
 terrible rate and I, who held out so well on my 
 
TRIALS OF BODY AND SPIRIT 
 
 previous voyage, had to succumb after the first 
 two days, and yesterday and the preceding day 
 was miserably seasick. 
 
 "The ship's doctor read the service this A. M. 
 and I made a short address. This p. M. I went 
 into the steerage where there are over one hun- 
 dred passengers and had a service for them. 
 Lord Houghton accompanied me and Dr. Parks. 
 In answer to my question, 'Is there anyone here 
 who can sing?' a good fellow turned up with one 
 of Moody and Sankey's Hymnbooks and so we 
 sang, 'Come, thou Fount of every blessing,' 'All 
 Hail the power of Jesus' Name,' and 'There is 
 rest for the weary.' We had a most successful 
 service and when, at the close, I suggested that I 
 would have service again on Wednesday, a cor- 
 dial assent welcomed the proposal. . . . Dr. 
 Parks I find a capital fellow. He asked me 
 when I wrote to present his kindest remem- 
 brances to those of the family whom he met. He 
 speaks very cordially of the friendship which he 
 and they struck up. 
 
 "Lord Houghton, in true English style, was 
 quite offish the first few days, but has relaxed 
 and become quite affable. He is an old man, 
 short and thick-set, somewhat neuralgic, some- 
 what peremptory, fumbles out his words from a 
 mouth kept nearly closed, and not a spendthrift 
 in his courtesies." 
 
140 LIFE AND LABORS OF BISHOP HARE 
 
 Before reaching England, Lord Houghton 
 and Bishop Hare found each other out more 
 fully. The traveling acquaintance evidently 
 had its very agreeable consequences. 
 
 "THE PALACE, GLOUCESTER, ENGLAND, 
 
 "January 2, 1876. 
 "My Dearest Mary: 
 
 "I wrote a week ago from Crewe Hall, where 
 my visit was as delightful to its close on Wednes- 
 day last as it was at its commencement. I was 
 pressed on all hands to stay longer, and Lord 
 Crewe urged that I would come again to him 
 January 24, when he expects several friends, 
 among others, the Bishops of Manchester and 
 Lichfield and one or two other great people, but 
 I expect to be on the Continent at that date and 
 had to decline. 
 
 "The day before I left Lord Crewe, Lord 
 Houghton and I went over to see Peckforton 
 Castle, a country seat of Mr. Tollemache of 
 Helmingham, an inspiring structure built in the 
 ancient style, with round tower, etc., and planted 
 upon a high and somewhat precipitous hill. It 
 reminded me of the Drachenfels. We lunched 
 with the proprietor, a charming man. He has 
 one of the finest studs of horses in England. I 
 saw twenty- four noble horses in one row of stalls 
 and I heard of others being elsewhere. He is 
 
TRIALS OF BODY AND SPIRIT 14.7 
 
 a splendid whip, sits on the box like a king, and 
 guides his four-in-hand with whispers. He 
 drove us over the country at an exhilarating rate, 
 and as I was on the box beside him I enjoyed 
 the drive the more. He is the father of twenty- 
 five children (hide your diminished heads, Father 
 and Mr. Miller) , and, curiously enough, his eleva- 
 tion to the peerage was announced the day of 
 our visit. He was very courteous to me, and 
 pressed me to come and see him in the spring 
 at his London residence. I left Crewe Hall on 
 Wednesday last for Lichfield, where I spent two 
 days with his Lordship, the Bishop, and saw the 
 Cathedral; but I was not well and did not much 
 enjoy my visit. Thence I went to Hereford, 
 where I dined with the Bishop. He regretted 
 that his house was full of Christmas company, 
 which precluded him from asking -me to pass the 
 night with him. I enjoyed what I saw of him 
 much. Last evening I came here where the 
 Bishop received me with the greatest cordiality. 
 He is a well-known Biblical scholar and I found 
 him very cordial and ready to talk. He took 
 me all over his two studies and showed me his 
 methods of work. He is the pink of order and 
 has box upon box filled with pamphlets, slips 
 from newspapers, etc., etc., all methodically ar- 
 ranged and labeled. Before I left he handed 
 me a copy of his "Commentary on the Pastoral 
 
148 LIFE AND LABORS OF BISHOP HARE 
 
 Epistles," with my name in it and 'with the broth- 
 erly regard of J. C., Glouc. & Bristol/ His wife 
 is a handsome woman, a well-known musician. 
 . . . The Bishop of Gloucester and Bristol 
 and Mrs. Ellicott both pressed me to stay with 
 them in London in May, when they will be in 
 residence and offered me all sorts of inducements 
 in the way of concerts, a visit to the House of 
 Lords, and meeting all sorts of distinguished 
 people, literary, civil and ecclesiastical. My visit 
 to Gloucester was really an event in my life, for 
 the Bishop quite devoted himself to me, venerable 
 though he is, and I learned his views on many 
 subjects in which I feel interest. 
 
 "I was gladdened by receiving while at Crewe 
 Hall your letter of the 15th ult., enclosing one 
 from Father, for which please thank him. 
 Would that he could have enjoyed the Bishop of 
 G. & B ! 'OTTW? and iva would have flown through 
 the air like shuttlecocks. By the bye, tell Father 
 that the Bishop quite agrees with him as to 
 KTfo P vofjLevov &s referring to the temporal mission, 
 says that napa (not & ) indicates that this is what 
 is referred to, and that Theodore of Mopsuestia 
 was the first to suggest another meaning." 
 
 
 An item of clerical gossip jotted in Bishop 
 Hare's fragmentary diary while he was at Crewe 
 Hall seems worth preserving: 
 
TRIALS OF BODY AND SPIRIT 149 
 
 "Friday, December 24. Bishop Wilberforce, 
 Lord H. says, was terribly disappointed when 
 he was not made Archbishop of Canterbury, 
 arguing, 'The ministry is a profession, and, as 
 in other professions, a man has a right to its 
 honors. Having confessedly reached next to the 
 highest honor, I had a right to the highest.' ' 
 
 The postscript of a letter from Bishop Hare 
 while in London to the Rev. Dr. Dyer, January 
 7, 1876, is one of many indications that the 
 thoughts of his work were constantly with him: 
 
 "It occurs to me to add, in view of the pros- 
 pect of this being a winter of Congressional in- 
 vestigations and of my being out of reach and 
 of the possibility of charges and innuendoes fly- 
 ing hither and thither, that my friends may be 
 sure that should any suspicion be thrown upon 
 anything I have had a hand in, there is nothing 
 to fear from investigation. Let it be pushed. I 
 may have lacked wisdom, never truth and hon- 
 esty." 
 
 [To Miss E. N. Biddle.] 
 "CANNES, FRANCE, HOTEL DE PAVILLON, 
 
 "February 5, 1876. 
 "My Dear Friend: 
 
 "I had what our English cousins would call 
 a 'beastly* voyage across the Atlantic, but landed 
 safe in due season in Liverpool, where, as you 
 
100 LIFE AND LABORS OF BISHOP HARE 
 
 know, there is little to detain one and much to 
 hasten one away. I went therefore straight to 
 London after a day's rest, where I stayed ten 
 days, but was very wretched during the whole 
 time and saw nothing but St. Paul's, where I 
 heard Dr. Vaughan in the A. M. deliver one of 
 his lucid excellent sermons and Canon Liddon in 
 the P. M. preach a much more pretentious, but 
 less satisfactory one. He was not up to his 
 mark, I should judge from the sermons of his 
 which I have read; but the sight of the immense 
 concourse of people (about 3,000) of all classes 
 who assemble Sunday after Sunday under the 
 dome to hear him was most impressive and a most 
 moving sermon. 
 
 "The next ten days I spent in visiting, first, 
 Lord Crewe at Crewe Hall, one of the most 
 palatial of England's lordly mansions; . . . 
 then in visits of two days each to the Bishops of 
 Lichfield and Gloucester also a dinner with the 
 Bishop of Hereford; and lastly in a visit to the 
 Earl of Buckinghamshire, a kinsman, his name 
 Hobart, he a clergyman and also a son of his, 
 William Hobart, curiously enough. The latter, 
 however, died not long ago. 
 
 "I was very kindly entertained at all these 
 houses and it was very charming, as you may 
 suppose. The enjoyment par excellence was my 
 stay with the Bishop of Gloucester and Bristol, 
 
TRIALS OF BODY AND SPIRIT 151 
 
 Dr. Ellicott, the Commentator. He was very 
 affable, quite devoted himself to me, talked for 
 hours on subjects in which I was deeply inter- 
 ested, and showed me his sanctum, with a new 
 Commentary on the anvil; etc., etc. 
 
 "I left England reluctantly, pressed by the de- 
 sire to find a warmer climate, and came directly 
 here where the climate, the roses and jessamines, 
 the orange groves loaded with fruit, the azure 
 sky above, the blue sea to the south and the snow- 
 capped Maritime Alps to the north, charm the 
 senses and seem to proclaim, that everyone is 
 without excuse if he does not get well and ex- 
 claim, 'Thou, Lord, hast made me glad through 
 Thy works and I will ' 
 
 "I have not got to Egypt yet. I doubt if I 
 shall. The truth is that I suffer so much in 
 traveling that I cannot get my courage up to un- 
 dertake so much of a journey. Still I am sorely 
 tempted, if only for a visit to Alexandria and 
 Cairo and their neighborhood. 
 
 "As to my health, the doctor in London and 
 the one here whom I have consulted, quite con- 
 firm the diagnosis of Dr. Mitchell and Dr. 
 Barker of New York, and give me to understand 
 that I have to cope with serious ailment; but I 
 have had no return of my hemorrhages, my dif- 
 ficulty in breathing is much relieved, and my 
 general health is decidedly better. I have good 
 
152 LIFE AND LABORS OF BISHOP HARE 
 
 news too from several of the brethren in Nio- 
 brara and from my darling boy. God be 
 thanked; so that, you see 'goodness and mercy' 
 still follow me. . . . 
 
 "Always your sincere and affectionate friend, 
 "WILLIAM H. HARE." 
 
 [To Miss Mary H. Hare.] 
 
 "NAPLES, ITALY, March 5, 1876. 
 ". . . You ask about my health. Well, I 
 have had my ups and downs. I suppose that, 
 if I had been on duty, I should have worked on 
 and at last have been reined up short by a hem- 
 orrhage; but I have had nothing to do but to 
 take care of myself, and have had the advice of a 
 good and cheery doctor and have felt, notwith- 
 standing some new symptoms which discouraged 
 me at first, that I was on the road to getting well, 
 and I have improved decidedly within the last 
 two weeks. The doctor read me some very 
 emphatic and serious lessons and told me in very 
 plain English at Jast, when he found that I 
 raised the question whether a man ought always 
 to obey his physician in mapping out his life, 
 that nothing but great care and obedience would 
 save me from hopeless invalidism (dropsy and 
 other rather unpleasant things). So I agreed 
 with him that I should just go out to Niobrara 
 long enough this June to meet the brethren in 
 
TRIALS OF BODY AND SPIRIT 153 
 
 Convocation, abstaining from traveling in the 
 wild country, spend the summer months at the 
 East in comparative rest, and then make another 
 short visit in the fall. This I shall do, but I 
 confess to feeling very unhappy often when I 
 think of others 'in the open field,' while I am sur- 
 rounded by comforts and of the disappointment 
 my breaking down is to many people's hopes. I 
 must try to make up for less activity by more 
 prayer and love." . . . 
 
 [To Miss Mary H. Hare.] 
 
 "MERAN, May 5, 1876. 
 
 . . . "This will reach you about my birth- 
 day, May 17. The more I learn of what oc- 
 curred during the darkest days of my illness, e. g., 
 that Dr. Potter, during his visit to me instructed 
 Mrs. Little John * what disposition had better 
 be made of my effects and my body in case their 
 fears were realized, the more strange I feel in the 
 midst of the exuberant verdure of the new life of 
 spring which surrounds me, and the daily increas- 
 ing strength which I feel in my own body, and, 
 for the time being, feel that I have had a birthday 
 which for the moment at least eclipses that which 
 launched me into life. I fear that I write too 
 much about myself, but I am not very strong ar 
 
 i Bishop Littlejohn of Long Island was at this time in charge of 
 the American Episcopal churches in Europe. 
 
154 LIFE AND LABORS OF BISHOP HARE 
 
 yet and I suppose have hardly energy enough to 
 lift myself out of my own wandering thoughts. 
 "My illness swept everything before it and I 
 am better, except weakness, than I have been for 
 a year." . . . 
 
 [To Rev. Dr. Heman Dyer.] 
 
 "MERAN, TYROL, May 12, 1876. 
 "My Dear Doctor Dyer: 
 
 "I think Dr. Potter wrote you from Venice, 
 about April 16, of my illness. I lay only half 
 conscious during the first week of my fever and 
 it is a complete blank; but I was emerging into 
 consciousness and use of my memory when Dr. 
 Potter was with me, and, if I am not much mis- 
 taken, he wrote to you for me to say how ill I 
 had been, that independent of my illness at 
 Venice, the physicians had decided that I must 
 spend the summer at one of the German baths, 
 and that I could not be reckoned upon for work 
 in any capacity till fall. I cannot tell you what 
 a bitter trial this is to me. I sent out circular 
 letters, such as the one I enclose, to all the mis- 
 sionaries last February, hoping to be fully posted 
 by their replies for taking up my work on my 
 return at the end of May. Their answers have 
 reached me and find me consigned to continued 
 absence. I trust that I am not utterly useless, 
 for I am in correspondence, as my strength per- 
 
TRIALS OF BODY AND SPIRIT 155 
 
 mits, with them all, seeking to direct and cheer 
 them; but I feel the hand of God very heavy 
 upon me and find it hard, in the midst of my 
 disappointment and mortification, to be patient 
 and submissive. I am recuperating in this high 
 but sheltered town as fast as man can and am in 
 general vastly better than when I left New 
 York; but the pains of which you perhaps more 
 than once heard me complain and which rendered 
 my trips in Niobrara sometimes so trying seem 
 to the physicians to proceed from spinal irrita- 
 tion and it is to its treatment that my summer 
 must be devoted. . . . 
 
 "In warmest regard, dear Doctor, 
 
 "Ever most faithfully yours, 
 
 "WILLIAM H. HARE." 
 
 "P. S. Now for a few words with you your- 
 self. I don't know whether you ever recovered 
 in springtime from an illness which had brought 
 you to the very jaws of death. If you did, you 
 can understand something of the wondering, be- 
 wildered, joyous, thankful frame of mind in 
 which I found myself as I was brought away 
 from Venice, the scene of my sickness, where I 
 felt that I had been almost entombed, and found 
 myself speeding away in the cars among green 
 fields and budding trees and blossoming shrubs, 
 all seeming to exult in the warm sunshine and to 
 say to the invalid, 'Behold with what a vivifying 
 
156 LIFE AND LABORS OF BISHOP HARE 
 
 energy the Good Creator has endowed even 
 plants! You, too, shall soon feel a like life 
 coursing through your veins and rejoice to put 
 into exercise your recuperated powers.' The 
 solemn, yet peaceful, lesson of an illness that 
 brings you near to death, how precious it isl 
 And how strong the wish to make one's recovery 
 a birth into a freer, better and more filial 
 life!" . . . 
 
 About a month after the writing of this letter 
 he was joined at Rippoldsau in Germany, to his 
 great delight, by his son, then nearly fourteen 
 years old. July and August were devoted to the 
 further recuperation of health, on the continent 
 and in England, and at the beginning of Sep- 
 tember he sailed for home. Within a month 
 from landing in New York, where it was possible 
 at once to resume activities on behalf of his mis- 
 sion, he was on his way to the Indian country. 
 During the journey thither, he wrote as follows 
 to his father-in-law : 
 
 [To the Right Rev. M. A. DeW. Howe.] 
 "FisHKiLL-oN-HuDSON, September 24, 1876. 
 "My Dear Bishop Howe: 
 
 "I ran up here last night to pass a quiet Sun- 
 day with my aunt and found your letter of the 
 21st. 
 
TRIALS OF BODY AND SPIRIT 157 
 
 "How glad I was to receive it and to see in it 
 the evidence of your affection and solicitude for 
 my health I cannot tell you, and what you will 
 say to me when I reveal to you the fact that this 
 note, which I was obliged to lay aside just after 
 beginning it, I am finishing in Chicago where I 
 am resting on my way to Niobrara, I do not 
 know. 
 
 "But, believe me, I weighed well the con- 
 siderations against my immediate return to my 
 work which you urged in your letter, and those 
 which were pressed upon me by other friends 
 (amongst them the Presiding Bishop, and Dr. 
 Dyer, the Chairman of the Indian Commission) . 
 On the other side were these considerations; that 
 the Mission was exposed by reason of the critical 
 condition of Indian affairs to many dangers and 
 needed my presence ; that the brethren and sisters 
 in it were expecting me and I longed to do some- 
 thing to cheer and comfort them ; that mortifica- 
 tion at having come so far short of what the 
 Church expected of me when she sent me out was 
 gnawing at my heart and confusing my face 
 when I met my brethren at the East ; that, while 
 I might be of some use in the Board of Missions 
 and House of Bishops, a man can generally best 
 serve the Church in general by looking well to 
 his own special work; and, finally, that the 
 months which are now flying by are those in 
 
158 LIFE AND LABORS OF BISHOP HARE 
 
 which I can travel in Niobrara with least injury 
 to my health. 
 
 "Pray do not think me disregardful of your 
 advice. I may have mistaken views of duty, but 
 I have done my best to find my way after hav- 
 ing entered into my closet and shut to the door. 
 
 "If an opportunity offers I beg that you will 
 let the Bishops know how much I have dwelt in 
 hours of pain upon their kind consideration for 
 me last fall and of how much service to me my 
 absence has been. 
 
 "In warm affection, 
 
 "Yours most sincerely, 
 
 "WILLIAM H. HARE. 
 
 "CHICAGO, October 7, 1876." 
 
 In the month after returning to his work he 
 wrote a letter which may fitly bring this episode 
 of physical trials to a close : 
 
 [To Miss E. N. Biddle.] 
 "YANKTON AG'Y, November 23, 1876. 
 "My Very Dear Friend: 
 
 "I must begin a letter the very moment I have 
 finished reading yours of the 12th to utter the 
 thought which springs from my head and heart. 
 Never let a shadow of a shadow rest upon your 
 mind because you had a share in sending me out 
 here. 'It was not you that sent me but God.' 
 
TRIALS OF J30DY AND SPIRIT 159 
 
 I never doubted this except when in hours of 
 distress or spiritual weakness my faith was 
 clouded, and just so long as the conviction dwells 
 in my mind that He who sent me here wills that 
 I should stay I trust that I shall have grace to 
 stay, by the help of many prayers of you and 
 such as yours. Never did I take up anything 
 in my life more from the action of my own soul, 
 weak and evil as it is, than I took up this work. 
 I chanced upon a copy of a letter the other day 
 which I wrote when I was passing out of my 
 struggle into the conviction that God meant me 
 to leave the Foreign Secretaryship for the In- 
 dian work I enclose it; you may care to see it. 
 It will at least indicate that if I made a mistake 
 it was my own. 
 
 "Very much distressed I have often been, I 
 confess, for humanly speaking a stronger man is 
 needed for this field, and I have had hard work 
 to keep my head above water, and then, as the 
 Church can never know just what exposure and 
 mishaps and dangers I have undergone because 
 I cannot parade these things, I have feared that 
 the Church was weary of an instrument which 
 did not meet its expectations. Yes, all sorts of 
 spiritual conflict I have had; but I know that I 
 deserve to be cast off by God and made use of 
 no more; but use me He does and I bless His 
 name. 
 
160 LIFE AND LABORS OF BISHOP HARE 
 
 "I was never more hopeful in regard to the 
 work here than I am to-day and shall come East 
 feeling stronger and bolder to speak in behalf of 
 the work than ever. It seems wise that I should 
 spend the winter East for the work's sake (i. e., 
 for sympathy and money's sake), and for my 
 own health which is better than it has been for 
 two years, and which I wish to keep so. 
 
 "With much love to your sister, 
 
 "Your affectionate friend, 
 
 "W. H. HAKE." 
 
 "This is a very gushing letter, but you will 
 understand it." 
 
 Before the following year, 1877, was far ad- 
 vanced, a proposal came to Bishop Hare from 
 the East not to abridge but to increase his ac- 
 tivities. It was suggested that he should assume 
 the superintendency of St. Luke's Hospital in 
 New York, recently made vacant by the death 
 of the Rev. Dr. Muhlenberg, and should devote 
 such time to the work as he could spare from his 
 duties in the Indian country. "I am extremely 
 interested," he wrote to a friend a few days after 
 receiving Sister Anne's letter broaching the sub- 
 ject, "in woman's work and in the organization 
 of it for the good of man"; but when he was 
 duly elected to the post and gave it his full con- 
 sideration, it was decided that he should confine 
 
TRIALS OF BODY AND SPIRIT 161 
 
 himself exclusively to his chosen field. This was 
 probably a fortunate decision, for an overwhelm- 
 ing trial of his spirit, calling for all his outward 
 and inward strength, was about to be made. 
 
 As a consequence of events culminating in 
 1878, Bishop Hare became the defendant in a 
 suit for libel. At first the plaintiff won it, then 
 the verdict was reversed, and subsequently the 
 case was dropped by consent of plaintiff and de- 
 fendant. It would be utterly unprofitable at 
 this time to repeat and revive the whole unsavory 
 story of the controversy. But the painful epi- 
 sode bore so important a part in the life of 
 Bishop Hare that it cannot be ignored. When 
 he learned in 1895 that a brief sketch of his life 
 was on the point of preparation, he wrote to the 
 author of the book which was to contain it: 
 "You will, of course, understand that I do not 
 wish at all that any notice should be taken of 
 
 the H case; it is dead and buried, and he, 
 
 too, has passed away de mortuis nil nisi 
 bonum" The requirements of a brief sketch 
 and of a comprehensive biography are different. 
 The present narrative will confine itself to a bare 
 statement of accessible facts, supplemented by 
 hitherto unpublished passages from private let- 
 ters. Since the plaintiff in the suit is here to be 
 considered only with reference to Bishop Hare, 
 it seems sufficient, and in keeping with the spirit 
 
162 LIFE AND LABORS OF BISHOP HARE 
 
 of the de mortuis injunction, to identify him 
 merely as Mr. H. 
 
 Bishop Hare had heen in Niobrara but a short 
 time when disturbing rumors about one of his 
 most. conspicuous missionaries came to his ears. 
 On October 3, 1873, he wrote to his sister: "I 
 wrote Mother on Sunday last from Santee. 
 Since then a cloud, which has hung over my soul 
 for three or four months, arising from charges 
 involving the character of Mr. H. has been 
 dispelled by a prolonged inquiry by Bishop 
 Whipple and Clarkson and me, which ended in 
 his vindication, and for the first time in many 
 weary weeks my heart is light." An Omaha 
 paper contained a humorous account of the man- 
 ner in which the three bishops were rowed across 
 the Missouri River, to their conference in a wind 
 "of which it might be said that a man would 
 rather face it 'per alium' than face it 'per se.' ' 
 The hearty welcome and good cheer which met 
 them on the farther side soon made them "for- 
 get the cheerlessness and the chill, and the peril 
 of their crossing." It was a good omen for the 
 result of the investigation, and for several years 
 Bishop Hare and Mr. H. worked together in 
 unity. Indeed, the presbyter's knowledge and 
 experience of Indian affairs were often of the 
 greatest service to the bishop and his work. In 
 April of 1877, he wrote to his friend, Dr. Dyer, 
 
TRIALS OF BODY AND SPIRIT 163 
 
 in complaint of the shortcomings of one of the 
 pieces of work in charge of his subordinate: 
 "All things considered, I think that the course 
 to be pursued is to use Mr. H. and not to fling 
 him off. He is a peculiar man, and can't be 
 made to lie straight in a pile of sticks, but still 
 there is good fuel in him. I shall spare no effort 
 to make it burn for God, though in the effort I 
 do burn my fingers sometimes." 
 
 The effort continued for nearly a year more, 
 and then, persuaded at last in his heart that the 
 work of the mission was suffering grievous in- 
 jury through Mr. H.'s connection with it, Bishop 
 Hare exercised his authority to bring that con- 
 nection abruptly to an end. A persistent disre- 
 gard of pecuniary obligations and an evil report 
 in the neighborhood were given to Mr. H., in a 
 letter of March 25, 1878, as the specific reasons 
 for the severance of relations an action taken, in 
 the words of Bishop Hare, "only from a sense 
 of duty and with the most painful reluctance." 
 A few days later (April 5, 1878), he wrote to 
 Dr. Dyer from a ferryboat on the Missouri 
 River: "Mr. H.'s connection with the Mis- 
 sion was severed last Monday, week. ... I 
 am thankful for deliverance from his presence 
 thus easily obtained. Every day's experience 
 adds to my conviction that my action was right 
 and that, when the first shock is over, the gain 
 
164 LIFE AND LABORS OF BISHOP HARE 
 
 to the Mission will be tremendous. Only let the 
 Church in the East confide in my integrity and 
 good sense, I fear nothing here. ... I ex- 
 pect a painful time, for H. does not renounce 
 his ministry and it looks as if I shall have to 
 bring him to trial. ... I have felt some- 
 times as if I should die of a broken heart; but 
 the Master had in Judas a sorrow like mine." 
 About a month later (on May 8), he wrote to 
 Miss Biddle: "Mr. H.'s case almost broke 
 me down. I had some return of ominous symp- 
 toms during some trying days, trying to the body 
 because of the weather, and trying to the mind 
 and heart for another reason; but I am better 
 now, and quite at peace in my own heart in the 
 conviction that I have acted wisely and that I 
 have relieved the Mission of a horrible incubus. 
 Mr. H. has demanded a trial, and one has been 
 appointed for June 4." On May 29, he wrote 
 in the course of a letter to Bishop Howe: "I 
 trust that Mrs. Howe and all your family are 
 well. How delightful and sustaining it is to 
 think of the quiet innocence of a Christian home 
 in these days, when faith in goodness receives 
 such shocks ! God be thanked that I have known 
 so well so many good women, and that so many 
 home circles are adorned by them where I am 
 welcomed, which, by a little effort of the im- 
 agination, seem to me right at hand! I should 
 
TRIALS OF BODY AND SPIRIT 165 
 
 be like a man asphyxiated in a cesspool, so much 
 that is loathsome submerges me here, but that the 
 recollection of such scenes, and of Him by whose 
 grace they exist, enables me to keep my head in 
 the pure air." 
 
 A court of presbyters, appointed to meet on 
 June 4, for the trial of Mr. H., assembled in 
 July, and adjourned after taking measures for 
 the securing of testimony. Several attempts 
 were subsequently made, both by Bishop Hare 
 and Mr. H., to bring the matter to a conclu- 
 sion; but, partly through the difficulty of bring- 
 ing together at one time and place missionaries 
 so widely separated as those of Niobrara, these 
 efforts were not successful. The court indeed 
 rendered a verdict of guilty on three important 
 points, but since the sentence of deposition which 
 it pronounced lacked, in Bishop Hare's opinion, 
 ''formal completeness and technical validity" no 
 disciplinary measures were taken. Whereupon 
 Mr. H. laid his case, in a letter of March 1, 1879, 
 before the Board of Managers of the Domestic 
 and Foreign Missionary Society, detailing his 
 grievances and making what were afterwards 
 defined as "false, defamatory and calumnious 
 charges" regarding Bishop Hare's action. This 
 letter was soon afterwards printed in a pamphlet 
 and widely circulated. 
 
 To sit silent under the accusations of this pam- 
 
166 LIFE AND LABORS OF BISHOP HARE 
 
 phlet would have seemed almost a confession of 
 wrong-doing. Accordingly Bishop Hare took 
 the occasion to write what he called a "Rehearsal 
 of Facts" addressed to the Bishops of the Church 
 and the other members of the Board of Man- 
 agers of the Missionary Society. This state- 
 ment set forth in detail the grave offenses against 
 morality credibly imputed to Mr. H. through- 
 out the Indian country. It was shown to be 
 based upon testimony which Bishop Hare, as 
 head of the mission, could not possibly ignore. 
 It exhibited a state of affairs completely injuri- 
 ous, in its effects, to the work of the mission 
 a state of affairs which the official in charge of 
 the work could not have permitted to continue 
 without an unpardonable neglect of his duty. 
 Bishop Hare had recently introduced a hand 
 printing-press at -St. Paul's School, Yankton 
 Agency, and, without any more modern appli- 
 ances within reach for the limited circulation of 
 his "Rehearsal," to which he gave the heading 
 "Private," employed this press for his immediate 
 purpose. Here, perhaps, was a mistake. It 
 may have been another to mail the "Rehearsal" 
 to a few deeply interested friends, not more than 
 eight, beside the officials for whom it was pri- 
 marily intended. Whatever injury may have 
 been done to Mr. H. by this action was vastly 
 extended by the printing and wide circulation 
 
TRIALS OF BODY AND SPIRIT 167 
 
 of a reply from the discharged missionary to the 
 "Rehearsal of Facts" in which the "Rehearsal" 
 itself was reprinted entire. 
 
 The next step hi the wretched business trans- 
 ferred it from the field of ecclesiastical to that 
 of civil dispute. In February of 1880 Mr. H. 
 brought suit against Bishop Hare in New York 
 State for libel, charging a malicious intent in the 
 publication of the "Rehearsal of Facts," and 
 claiming damages of twenty-five thousand dol- 
 lars. The case was tried in New York. Bishop 
 Hare's defense, as the Judge summed it up, was 
 "in substance, that the publication of which com- 
 plaint is made, was privileged, that it was made 
 in good faith, and was justified by the occasion 
 or the circumstances under which it was prepared 
 and published." But the difficulty of establish- 
 ing by witnesses in New York what Bishop Hare 
 had fully believed to be true in Niobrara were too 
 great. The jury had to cope with a mass of 
 revolting evidence, with the intricacies of the 
 law of libel, with fine-spun definitions of malice 
 and good faith and the result of its delibera- 
 tions was a verdict against Bishop Hare, but 
 reducing the damages to ten thousand dollars. 
 
 The case was immediately appealed, but while 
 the verdict stood the situation was nearly intol- 
 erable. One humiliation was that Bishop Hare 
 could not set foot upon New York soil except 
 
168 LIFE AND LABORS OF BISHOP HARE 
 
 between midnight of Saturday and Sunday. 
 Another lay in the consciousness that there were 
 those within the Church who, realizing the neces- 
 sity under which Bishop Hare had acted, yet 
 questioned seriously the wisdom of the precise 
 course his action took. As he had told the Indian 
 chief of early days to wait and see how the mis- 
 sionaries lived, so he must justify his own course 
 by the patience and dignity with which he should 
 abide its results. The people of his mission rose 
 loyally to his support. A letter signed with 
 more than fifty names of various significance in 
 the Indian country struck no uncertain note: 
 "We intend by this letter to assure you of our 
 undiminished faith in the righteousness of your 
 cause, and of our united sympathy with you in 
 this hour of trial. . . . To us you seem to 
 have been actuated by the best motives, and, in 
 the face of constant vexatious opposition, "with 
 great personal sacrifices and reluctance of the 
 natural man, to have persevered unflinchingly in 
 what you believed to be (and what it seems to 
 us clearly was) your duty." A member of the 
 Mission, recently recalling the days of direst trial, 
 has written: "We believed he suffered physically 
 from it, the strain upon him seemed to age him 
 ten years in six months' time, when our constant 
 prayer was, 'O Lord, help us to justify our 
 Bishop in this trial' and the effort that was made 
 
TRIALS OF BODY AND SPIRIT 169 
 
 he ever deeply appreciated." There were other 
 sacrifices than those of the spirit. His slender 
 means were severely taxed, in spite of the gen- 
 erous fund raised by friends to meet legal ex- 
 penses. In the summer of 1882 he sold his horses 
 and wrote to his sister: "The privilege of suing 
 and being sued is very precious and very ex- 
 pensive." Through it all he bore himself with 
 true manfulness. A passage from his Tenth 
 Annual Report (1882) adequately represents his 
 position: 
 
 "The libel suit to which I was subjected last 
 spring by a Presbyter, formerly a Missionary of 
 the Board, has forced upon me a painful noto- 
 riety, and has doubtless made my reputation 
 equivocal with some whose esteem is to be valued. 
 
 "Far more important, however, than the ques- 
 tion what others will think of one, is the question 
 what one thinks of oneself. 'If our heart con- 
 demn us not, then have we confidence towards 
 God/ 
 
 "While sensible of my shortcomings, and not 
 doubting that I might have acted more wisely in 
 some minor points, I believe that in a case of 
 extraordinary complications and difficulties, I 
 acted with at least ordinary wisdom. Conscious 
 of rectitude of intent, firmly persuaded that the 
 course which I pursued was in all its substantial 
 points required by the condition of things by 
 
170 LIFE AND LABORS OF BISHOP HARE 
 
 which I was confronted, and that it has been con- 
 ducive in its issue to the purity and healthf ulness 
 of the Mission, I review the past with an uplift- 
 ing satisfaction. And as for my reputation, I 
 leave that without a doubt to time, which is a 
 great revealer, and to that larger jury which, 
 after all, ultimately decides in all such contro- 
 versies as this." 
 
 Five years had to pass before the controversy 
 was finally settled. In the New York Court of 
 Appeals the Judge reversed the decision of the 
 lower court and recommended that the case be 
 "left to the wise and judicious arbitrament of 
 mutual friends." Accordingly in 1887 it was 
 agreed that both plaintiff and defendant should 
 appear personally or by counsel before the Pre- 
 siding Bishop, agreeing to sign any paper which 
 he, after mature deliberation, might draw up. 
 The essential result of the arbitration was that 
 Bishop* Hare signed a paper containing his decla- 
 ration that while the acts imputed to Mr. H. 
 "were not established at the first trial, I, never- 
 theless, fully believed the testimony on which they 
 were reported to me to be credible, and thought 
 them, and think now, that, with my convictions 
 of duty, I could not do otherwise than believe 
 and act on it." In the paper signed by Mr. H. 
 he asserted his "innocence of all the imputations 
 contained in the Rehearsal/' yet declared, "I have 
 
TRIALS OF BODY AND SPIRIT 171 
 
 no doubt that Bishop Hare has fully believed 
 me to be guilty and has acted on that belief." 
 
 Nine years of scandal and vexation of spirit 
 were thus brought to an end by means so simple 
 that one can only marvel and lament that they 
 were not employed at the beginning. So far as 
 Bishop Hare himself was concerned, the scars 
 of the experience were enduring. The letter of 
 1895, already quoted, set forth his later view of 
 the whole matter. It was so obviously written 
 for private reading that a single further passage 
 is all that should be taken from it: "I shall never 
 recover from the tremendous strain to which that 
 libel suit subjected me, nor from the pecuniary 
 loss; for it cost me $12,000 in lawyers' and wit- 
 ness fees, over and above what my friends con- 
 tributed; and for years it sadly injured my good 
 name. Perhaps as we grow older and feel that 
 we shall leave our reputation at the mercy of 
 posterity, we become more solicitous about it, and 
 perhaps this is the explanation of my venturing 
 this letter." 
 
 Still later, even in his final illness, he said one 
 day to his son: "If I had been an older man, I 
 suppose I should have done it differently; but" 
 raising himself up on his bed "it was my 
 duty, and I am glad I did it." 
 
VI 
 
 THE HAKD ROAD TO CIVILIZATION 
 
 1878-1883 
 
 THE year 1878 marked no line of division 
 between primitive and more civilized con- 
 ditions, no turning point from the hardships of 
 early days in Niobrara and the handicaps of body 
 and spirit to a more comfortably ordered life. 
 It was only a milestone on the way towards bet- 
 ter things, though a milestone marking a mem- 
 orable ordeal. By 1878 the religious and social 
 work for the Indians was merely well begun. 
 The great influx of white settlers, which within 
 the next decade was to introduce a new order 
 in South Dakota and to call for many readjust- 
 ments, was still in its early stages. 
 
 The reader of the preceding chapters will 
 therefore be quick to understand that in contin- 
 uing the narrative of Bishop Hare's many and 
 widely varied activities it would be impossible, in 
 any reasonable space, to follow his work year 
 by year, school by school, mission by mission. 
 The best one can do is to present specimen in- 
 
THE HARD ROAD TO CIVILIZATION 173 
 
 stances of the way in which he dealt with a mul- 
 tiplicity of problems, and, avoiding an avalanche 
 of details, to gain, if possible, some impression 
 of the spirit underlying all his work and of the 
 general results it accomplished. 
 
 Of many a problem with which he was con- 
 fronted, it might truly have been said, solvitur 
 ambulando. Indeed, the very solution often lay 
 in moving from place to place. When we read, 
 for example, in his Annual Report for 1880, that 
 his spring and summer visitations involved him 
 in two thousand miles of traveling in his own 
 wagon, besides not a little stage-coaching, we can 
 realize into what obscure and remote corners he 
 was carrying his message. In these pilgrimages 
 across the unbroken prairies, where for days 
 together he could travel without seeing a single 
 person or habitation, there were inevitably the 
 best of opportunities for searching thought about 
 the nature of his work, and its fullest accomplish- 
 ment. 
 
 "The Bishop's traveling equipage," wrote one 
 of his mission workers, Miss Elaine Goodale 
 (now Mrs. Charles A. Eastman) in The Inde- 
 pendent immediately after accompanying him on 
 a journey in 1885, "is famous for the perfection 
 of its simplicity. Absolute neatness, immutable 
 order, entire absence of the superfluous and com- 
 plete success in essentials these are its character- 
 
174 LIFE AND LABORS OF BISHOP HARE 
 
 istics. Certainly the Bishop has mastered in all 
 its details the art of traveling on the plains 1" A 
 two-horse wagon, a small tent, the simplest cook- 
 ing utensils were the chief necessities. "The 
 labor of 'making camp,' ' to revert to Miss 
 Goodale's description, "is very quickly and skill- 
 fully performed, under the Bishop's military di- 
 rection." There were times when the weariness 
 from a long day's drive was such that Bishop 
 Hare must first of all spread a horse-blanket on 
 the ground and rest his aching back. These were 
 probably the times when he was not accompanied 
 by guests, as in the journey described by Miss 
 Goodale. More frequently his sole companions 
 were his driver and perhaps an interpreter. In 
 a letter to his sister, dated "In Camp, Chaine 
 La Roche, June 13" (1881), there is a typical 
 glimpse at the conditions under which his travel- 
 ing was done: 
 
 "I am sitting under my wagon at noon, having 
 this morning left the Upper Church of the Crow 
 Creek Mission on my way to the Mission and 
 Boarding School on the Cheyenne River Reserve. 
 I left Yankton Agency last Tuesday and, but 
 for mosquitoes, which have made sleep almost 
 impossible, have had a pretty comfortable trip. 
 
 "My company consists of only my driver and 
 my interpreter, the former a white man whom I 
 picked up last Fall and the latter a half-breed. 
 
THE HARD ROAD TO CIVILIZATION 175 
 
 I am struck, as often before, with the superiority 
 of the latter in everything which makes one a tol- 
 erable companion. The language and demeanor 
 of the common white man are low enough. The 
 Indian half-breeds who have been brought up in 
 connection with the Mission have learned better 
 manners and habits and are altogether more 
 agreeable. After all, anyone, whether white man 
 or Indian, needs to be pretty unexceptionable not 
 to be an annoyance when you have to eat with 
 him, etc., and have him all day long as a constant 
 companion. I find it hard to take the trial 
 sweetly!" 
 
 Six days later he wrote from Cheyenne Re- 
 serve, also to his sister: "I have been on a trip 
 now for ten days or more, a fairly comfortable 
 one, though a heavy storm of wind and rain blew 
 my tent down over my head last Tuesday night 
 and gave me hours of work and much wretched- 
 ness, and my horse balked in the middle of the 
 Cheyenne River on Friday last as I was fording 
 it, broke the single-tree loose and left me in the 
 middle of the rapidly running stream with the 
 water running into my wagon-box. But such ills 
 are the concomitants of travel out here, and I 
 am used to them." 
 
 One of the older South Dakota clergy, the 
 Rev. John Robinson, has recalled in a recent let- 
 ter some of these "concomitants": "I saw him 
 
176 LIFE AND LABORS OF BISHOP HARE 
 
 in the rough and tumble of it, much the same as 
 ourselves as we camped together; shutting him- 
 self up tight in his one pole cone-shaped tent 
 known as a 'Sibley tent' in the hot summer nights 
 to escape the torture of the mosquitoes; enjoy- 
 ing a bath in the clear stream. Yes, we all 
 knew that if mice nibbled at our hair in the 
 night, or that if we were liable to be roused from 
 our slumber to see rats playing tag over our 
 drowsy forms, our Bishop was liable to the same 
 treatment." 
 
 Further details of discomfort are provided by 
 a frequent fellow-traveler with Bishop Hare: "It 
 must, be remembered that almost every night 
 during the summer the mosquitoes wherever we 
 camped were incredibly thick, causing quite as 
 much annoyance in one's nose, mouth and ears 
 as by biting, and sometimes so thick in the air 
 that you could grasp them by rolling the fingers 
 down in the palm of the hand and having a roll 
 of dead mosquitoes in each palm. In other 
 words, they were almost as thick as the grass on 
 the ground. On one or two occasions, when we 
 inadvertently camped where Indians had pre- 
 ceded us, our blankets became infested with fleas, 
 and we had to stay up all night in a wagon in 
 our coats, nearly freezing to death. The water 
 holes in the various dry creeks which we had to 
 
THE HARD ROAD TO CIVILIZATION 177 
 
 make, sometimes by forced marches, were cov- 
 ered with an iridescent scum which had to be 
 pushed aside before the water was dipped up. 
 Of course, none of it could be drunk, but had to 
 be boiled and taken in the form of boiled coffee, 
 and the cup of coffee was nearly always iridescent 
 on its surface." 
 
 But enough of these petty annoyances, of 
 which it is only to be said that the sufficient 
 accumulation of mole-hills in the pathway of any 
 one person may be far worse than one or two 
 honest mountains to be climbed. The conditions 
 themselves, the general forlornness of life, 
 whether in camp or within four walls, are real- 
 ized more through the reports of others than from 
 the incidental references which Bishop Hare made 
 to them. From him we gain, instead, an impres- 
 sion of satisfaction and triumph in the progress 
 of an absorbing cause on behalf of which "the 
 day's work" necessarily involved the coping with 
 many minor obstacles. We may well turn, there- 
 fore, to some of his own renderings of adven- 
 tures by the way and of the solution of problems 
 in the very act of moving about his jurisdiction. 
 An old saying which appealed to him so strongly 
 that he took it for a guide in daily conduct "In 
 woe, hold out; in joy, hold in" will be found to 
 receive frequent and forcible illustrations. 
 
178 LIFE AND LABORS OF BISHOP HARE 
 
 Writing, on June 10, 1878, from Yankton 
 Agency to his sister Mary, he describes a typical 
 experience : 
 
 "I had a very hard drive down, but, in spite 
 of all hinc}rances and trials, reached my destina- 
 tion well, though exhausted. One night I had 
 to drive till midnight. The horses were high- 
 spirited animals, and it was all that the driver 
 could do to hold them. We plunged along; once 
 I was thrown out as the wagon half keeled over, 
 but we reached the creek where we were to camp 
 just at midnight without mishap. A heavy storm 
 was gathering behind us and hurried us on, and 
 it was with intense relief that I found that we 
 had at last reached a pitch in the road which I 
 recognized as the descent to the stream. A 
 vacant and half-roofless log cabin was to be our 
 refuge for the night ; but, fortunately, we found 
 a tent pitched by the road. My driver, a rough, 
 good-hearted young soldier, called out, 'Who's 
 there? Got any room in there? I am carrying 
 a Bishop down the country ; the old gentleman * 
 can't stand roughing it as well as I do. Can you 
 take him in?' His care for me was very touch- 
 ing. I waited for a reply with mingled feel- 
 ings. Behind me was the growling storm, be- 
 fore me the prospect of crawling into a small 
 tent and sharing the blanket of some man of 
 
 i Bishop Hare was then forty years old. 
 
THE HARD ROAD TO CIVILIZATION 179 
 
 whose antecedents, habits, etc., I knew nothing. 
 A good-natured voice answered, 'Yes, come in, 
 as many as want to,' and in I crept, thankfulness 
 in my heart for a cover, struggling with nausea 
 in my stomach at the thought of my bed-fellow 
 (or blanket-fellow, rather). Well, it is all over 
 now. I wish I could tell you all the funny and 
 the trying adventures which came to me, but I 
 haven't time." 
 
 In the December, 1878, number of Anpao, 
 where many of Bishop Hare's communications 
 to the Church through The Spirit of Missions 
 and otherwise were reprinted, there is a letter 
 describing a visit to the Santee Indians, who were 
 attempting to live as white men at Flandreau. 
 His earlier effort to visit them, and his finding 
 refuge from a snowstorm in a cabin crowded with 
 a surprise-party, will be recalled as an episode of 
 the first years in Niobrara. This letter of 1878, 
 after describing the excellent progress made by 
 the Indians at Flandreau, proceeds with a state- 
 ment of what Bishop Hare calls "The Other 
 Side": 
 
 "I fear the people at the East are we&ry with 
 the whole Indian question, so incessantly are dis- 
 couraging pictures of its condition held up to 
 their gaze. It must be remembered that it is only 
 the sensational side of the story, i. e., the lawless 
 or criminal, which purveyors for the public prints 
 
180 LIFE AND LABORS OF BISHOP HARE 
 
 find it profitable to herald. An Indian scare is 
 always thrilling; dissensions in Spotted Tail's 
 camp merit a flaming heading in a sensational 
 newspaper. But how many care to note that in 
 the midst of all this dissension and disorder a 
 clergyman, a sister, and two day-school teachers 
 have been devotedly working; that school has 
 been carried on morning, afternoon and evening 
 with an average attendance of over sixty; that 
 solace has been carried to the sick and discon- 
 solate; that congregations of from 100 to 150 
 people have regularly assembled for the worship 
 of Almighty God; that deep religious interest 
 has attended many of these services, and improve- 
 ment in life followed them; that twenty or thirty 
 have been confirmed, and that the little flock, 
 though jeered by bad men of the tribe and 
 threatened with violence by the wilder ones, kept 
 up daily prayers on the prairie amidst all the 
 hindrances which inevitably attended their emi- 
 gration across a wild country from their old to 
 their new home? Slip after slip cut from secu- 
 lar newspapers has come into my hands in which 
 the real or imaginary shortcomings of mission- 
 aries have been served up by anonymous writers 
 with ill-disguised relish. I have yet to receive 
 one which narrates that a Christian lady, dedi- 
 cated to the service of the Saviour, has given up 
 the comforts and purity of her own home to min- 
 
THE HARD ROAD TO CIVILIZATION 181 
 
 ister to the sick and wretched amid scenes of 
 wickedness like that at Sodom; that she has 
 endured a journey of eight days and seven nights, 
 through a wilderness in which during the whole 
 trip not a human habitation was met with; that 
 she has followed the people whose salvation she 
 seeks in their migration across the wilderness, 
 and now shares their tent life! 
 
 "Let it be remembered an unusual dearth of 
 other news the past summer, which the pestilence 
 at the South has only recently relieved, has led 
 the public press to give the slightest ripple of 
 evil upon the surface of Indian affairs a strained 
 importance. Half the difficulty of the Indian 
 question lies in the fact that everything about it 
 wears the aspect of the extraordinary and gran- 
 diloquent. One familiar with the real state of 
 affairs wearies for the time when a squabble over 
 a horse-race shall cease to be chronicled as 'an in- 
 surrection,' preparations for a feast heralded as 
 the 'eve of an Indian outbreak,' and a set of horse- 
 thieves termed 'a war party.' There is a deal of 
 truth in the remark attributed to a Piute Indian: 
 'When three or four bad white men stop and rob 
 one stage, maybe kill somebody, you send one 
 sheriff catch three, four bad men; same way when 
 some bad white men steal some cattle, or some 
 horses, you send one sheriff; but when three, four 
 bad Injun stop one stage, kill somebody, steal 
 
183 LIFE AND LABORS OF BISHOP HARE 
 
 some horse or cow, you try catch three, four bad 
 Injun? No; all white men say, "Injun broke 
 out, Injun on warpath," and then come soldier 
 for to kill everybody.' ' 
 
 The church building in process of erection at 
 Flandreau when Bishop Hare made the visita- 
 tion to which the unquoted portion of the fore- 
 going letter refers, was finished early in 1879. 
 A letter from Flandreau, April 21, 1879, "to our 
 Brethren of the Church," relates some of the cir- 
 cumstances attending the service of consecra- 
 tion: 
 
 "Sunday, April 20, was the day appointed for 
 the consecration of the church. A roaring gale 
 prevailed, but the consecration services were par- 
 ticipated in by a large congregation, who gave 
 undivided attention until I had advanced about 
 ten minutes in my sermon, when the frightened 
 glances of two or three of the men who were 
 sitting near the windows which look out toward 
 the town (about an eighth of a mile distant) 
 turned my attention in that direction. I saw in 
 an instant that a fire was raging there, an alarm- 
 ing event always in this windy region when the 
 country has been long without rain. 
 
 "The prairie fire is the terror of the farmer, 
 for it sweeps the labors of months out of exist- 
 ence in a few moments, and he is fortunate if 
 his wife and children escape the catastrophe which 
 
THE HARD ROAD TO CIVILIZATION 183 
 
 falls upon his property. The story is in every 
 one's mouth just now of a husband and wife, 
 who, as they frantically endeavored to save some 
 of their stock from one of these prairie fires were, 
 for a few moments, separated from one another 
 by a cloud of smoke, and when the smoke lifted, 
 the husband found that the flames had swept over 
 his wife and left her writhing in mortal agony; 
 'Every stitch of clothing burned off, her body 
 burned from the crown of her head to the soles 
 of her feet and her flesh dropping in shreds from 
 her bones.' 
 
 "The sight which met my eye as I looked from 
 the windows of the church excited my alarm, of 
 course, and I immediately told the men that I 
 thought we could best honor God by going at 
 once to the assistance of the people of the im- 
 periled town, doffed my robes, as did Rev. Mr. 
 Young his surplice, and ran with him and the 
 rest of the people towards the flames. A spark 
 from a chimney had lighted upon the dry grass 
 on the western side of the town, the flames had 
 leaped then to the hay piled back of, and over, 
 a rude frontier stable and was bounding on and 
 threatening the whole west end of the village. 
 We all worked as for dear life, some trying to 
 whip out the fire with old coats, shawls, brooms, 
 and indeed with whatever in the excitement we 
 could lay our hands on, while others helped to 
 
184 LIFE AND LABORS OF BISHOP HARE 
 
 empty the houses which were most threatened. 
 The driving gale carried the sparks before it, 
 and we whipped away in one place only to find 
 that the grass had been ignited, here and there, 
 ten or twenty feet beyond us and that the devour- 
 ing element was gliding on from those points 
 with alarming rapidity. A drought of many 
 months' duration had left everything as dry and 
 almost as combustible as tinder and it was soon 
 evident that everything ahead of the wind in 
 the line of its movement was doomed. Notwith- 
 standing all our efforts, first a house, then the 
 piles of lumber in a board yard, and then another 
 house were consumed and the fire shot on in the 
 direction of our new church and the houses of 
 some of our best and hardest-working Indians. 
 The smoke and cinders were blinding and 
 smothering; but whites and Indians, men and 
 women, all worked as best we could and at last 
 had the satisfaction of seeing the fire sweep by 
 along a line which came no nearer our holy and 
 beautiful house than fifteen feet. One of the 
 Indians whose houses were in the track of the 
 fire was not so fortunate. He and his people had 
 been so busy helping to protect the property of 
 others, that they had not noticed in time the peril 
 of their own, and when they rushed at last to its 
 rescue and carried their household goods from 
 their dwelling, the fire by a curious freak con- 
 
THE HARD ROAD TO CIVILIZATION 185 
 
 sinned the goods and left the house untouched. 
 Providentially no lives were lost. 
 
 "After our labors we were all as begrimed 
 and besooted as miners, and, as we talked over 
 our adventures, might have been taken for Ethi- 
 opian minstrels canvassing the results of their 
 evening's entertainment. 
 
 "The case of the sufferers is very sad. Several 
 of them lost almost their all, that all the result 
 of the hard fight for life which our western 
 pioneers almost always have to wage the first 
 few years of their settlement in their new home. 
 One poor woman had invested her earnings as 
 a school teacher in a millinery establishment. 
 Her goods in the general alarm were snatched 
 from her store to be carried to a safe place and 
 were seized by the hurricane and whirled into 
 the flames or blown over the blackened plains. 
 Another sufferer is a man with a wife and four 
 children, whose house just built and all its con- 
 tents were entirely consumed. He is reduced 
 almost to beggary. One of our Indian com- 
 municants lost two plows, a barrel of pork and 
 a good deal of wearing apparel. 
 
 "I invited the people of the town to meet in 
 the evening in the church, the only available place, 
 to devise means for relieving the sufferers. The 
 meeting was accordingly held and immediately 
 followed by divine service, in which only a few 
 
186 LIFE AND LABORS OF BISHOP HARE 
 
 words were needed to impress upon all the 
 solemnity of the lesson we had been taught by 
 the events of the day on the uncertainty of 
 human possessions. The subscription for the 
 relief of the sufferers has been quite general and 
 I have promised to solicit help from my friends 
 in the East. . . . 
 
 "Our Indians won, by their hearty and effi- 
 cient efforts to check the flames and save prop- 
 erty, the admiration of the most cynical. I shall 
 not soon forget one little episode. Toward the 
 close of the excitement, when our exhausted ener- 
 gies were all being bent to saving the church, 
 an old Indian woman who saw me putting a 
 bucket of water to my lips ran to me and asked 
 a drink, put the bucket to her parched lips and 
 then, stopping first for a moment and putting 
 her shriveled hand in mine with an expression 
 of thankfulness, rushed back to continue her work 
 of beating the flaming prairie. Notwithstand- 
 ing the exhaustion which the excited efforts of 
 the Indians had produced, a fair-sized congre- 
 gation assembled in the church in the afternoon, 
 when Rev. Mr. Young presented a class of eight 
 for confirmation. 
 
 "There is room for much improvement in these 
 people. They are lacking in persistent appli- 
 cation and plant far less of their land than they 
 ought; but they have in a commendable degree 
 
THE HARD ROAD TO CIVILIZATION 187 
 
 resisted the temptation to drink, which their vicin- 
 ity to a white man's town presents; they have 
 won the reputation of being quiet and peaceable 
 neighbors; their credit is good at the stores, and 
 they are more attentive to their religious duties 
 than most white men are. To one who moves as 
 I do among the barbarous brethren of these 
 Flandreau people and compares the quiet farm- 
 ing life of the one with the dancings and drum- 
 mings, the indolence and wildness of the others, 
 the condition of the former is full of encourage- 
 ment." 
 
 In the following month, May, 1879, a char- 
 acteristic scene, in which Bishop Hare took part, 
 was enacted at the Crow Creek Agency. It was 
 described in Anpao for July, 1879, by Mr. S. J. 
 Brown, catechist at Crow Creek, under the head- 
 ing, "A Heroic Step": 
 
 "One of the bravest acts and one of the most 
 interesting ceremonies that I ever witnessed, took 
 place here at the time of Bishop Hare's visita- 
 tion in May last. 
 
 "The hero of what I am about to relate is a 
 Sioux brave and named lemcdka, or Truth 
 Teller, a nephew of an hereditary chief of con- 
 siderable note, who died a few years ago, and 
 whose name he bears, and is otherwise closely 
 connected by blood with the 'best families' of the 
 Sioux nation. He is considered one of the 
 
188 LIFE AND LABORS OF BISHOP HARE 
 
 bravest of his people and, though a young man 
 of only about thirty-five years of age, is (or 
 was) his chief's White Ghost's head soldier, 
 warrior and chief counselor, a position given 
 only to the best and bravest of the tribe. On 
 account of his daring exploits on the warpath 
 and his well-known love for the Indian life and 
 his open warfare against the God of civilization, 
 he was, last winter, made master and keeper of 
 the drum of the Order of the Grass Dance, and 
 thus was he found upon the Bishop's arrival, 
 clothed with all the honors within the gift of his 
 people. 
 
 "Upon the occasion of the Bishop's visit and 
 at one of his councils with the Indians who had 
 gathered to hear the great spirit-man talk, Truth 
 Teller, who was present, suddenly arose in the 
 midst of the people and advanced to the front, 
 shook hands with the Bishop, and then, stepping 
 back a few feet and drawing himself up to his 
 full height, in a clear, ringing voice, which at 
 once indicated the deep earnestness and bravery 
 of the man, he declared his purpose to abandon 
 all Indian ways and to adopt those of the white 
 man to give up all heathen rites and ceremonies 
 and worship only the God of civilization, and 
 then, to attest his sincerity, took from his scalp- 
 lock a war eagle feather that ensign of bravery 
 
THE HARD ROAD TO CIVILIZATION 189 
 
 and of many years of savagery and handing it 
 over to the Bishop, said: 
 
 " *I give to you this war eagle feather. Take 
 it, and keep it in remembrance of the words of 
 Truth Teller,' and then with an eloquent impres- 
 siveness that touched my heart as it never was 
 touched before, he presented the Bishop with the 
 drum of the Order of the Grass Dance, and con- 
 tinued, 'I part with the feather and the drum 
 and all Indian ways forever, and with them give 
 to you my body and my soul.' 
 
 "The next important step in this interesting 
 man's career was taken Sunday, June 29, while 
 he was present at a Missionary Conference 
 assembled by the Bishop at the Yankton Agency, 
 when he was, in an impressive ceremony, admit- 
 ted a catechumen. The Bishop met Truth Teller 
 and his witness at the door of the church and 
 addressed to the former the following questions, 
 to which he answered affirmatively: 
 
 " 'Dost thou believe that the God whom we 
 preach is the Lord of heaven and earth and that 
 there is no God besides him?' Ans. 'I do.' 
 
 * 'Dost thou desire to leave the ways of dark- 
 ness and walk in the light?' Ans. 'I do.' 
 
 'Wilt thou patiently seek instruction in the 
 ways of God?' Ans. 'I will.' 
 
 "Then followed a collect, after which the 
 
190 LIFE AND LABORS OF BISHOP HARE 
 
 Bishop, taking him by the right hand, addressed 
 him in these words: 
 
 " 'The Lord vouchsafe to receive you into His 
 holy household and to keep and govern you 
 always in the same, that you may have everlast- 
 ing life ; through Jesus Christ our Lord. Amen.' 
 
 "The newly-admitted catechumen was then led 
 into the church and seated among the congrega- 
 tion. 
 
 "Truth Teller is no longer the soldier, the war- 
 rior, or the chief counselor that he was, no longer 
 honored or even respected. He is most pitiably 
 degraded in the eyes of his people, most heartily 
 despised by the Order of the Grass Dance. He 
 has subjected himself to the merciless persecu- 
 tions of that powerful Order, but as he has 
 dropped a seed that cannot fail to bring forth 
 good fruit, it now remains for the Government 
 to specially care for, protect, and encourage the 
 man in his laudable efforts to break up that evil 
 genius inimical to civilization the Grass Dance 
 Lodge." . . . 
 
 A thrilling sequel to this act of Truth Teller 
 has been recently related, as follows : 
 
 "Truth Teller's act angered the young Indians 
 of his camp. Armed and with painted faces they 
 rushed into the Bishop's presence, crying, 'We 
 want that drum!' One of them, coming close to 
 the Bishop, said to him in a low voice, 'I am your 
 
THE HARD ROAD TO CIVILIZATION 191 
 
 friend/ then, loudly, 'We want that druml' 
 Calmly facing them, the Bishop said, 'My 
 friends, Truth Teller gave that drum to me. He 
 said it was his and he had a right to dispose of 
 it as he wished. I cannot give away what my 
 friend has given to me.' But they insisted that 
 the drum belonged to the company, not to the 
 one man. 'The Agent shall decide this question,' 
 the Bishop finally told them. 'If he says the 
 drum is yours, of course you shall have it.' Un- 
 der the circumstances the Agent found the wisest 
 verdict was to award the drum to the young 
 
 men." 
 
 In Anpao for August, 1879, is found a letter 
 on "The Cheyenne River Agency Mission," well 
 worth preserving for its estimate of Indian char- 
 acter as seen under the conditions best suited to 
 its display: 
 
 "Accompanied by the Rev. Mr. Swift, I lately 
 paid a visit, full of interest, to some Minnecon- 
 jous, Sans Arcs, Blackfeet and other bands of 
 Sioux who are connected with the Cheyenne 
 River Agency. We found the chief, Four 
 Bears, and the other Indians, who had heard that 
 we were coming, on tip-toe with expectation. 
 Their signal fires were visible by night long be- 
 fore we reached their camp, and when we arrived 
 we found them more than ready to escort us over 
 their country, display its merits and make it clear 
 
192 LIFE AND LABORS OF BISHOP HARE 
 
 how much there was to give promise of success, 
 if we would only plant among them the Indus- 
 trial Mission which they so much desired. 
 
 "It is when you bury yourself with him in 
 his own wild country that the Indian appears at 
 his best. He is faithful and versatile in emer- 
 gencies, considerate and tractable in his inter- 
 course with you, and, about the camp-fire, easy, 
 communicative and confiding. We scoured the 
 country up hill and down dale all day long, and 
 decided, to the joy of our Indian friends, that 
 it abounded in the three sine qua non to a suc- 
 cessful settlement, viz., timber, good water and 
 arable land. At night we returned to the camp, 
 where I promised myself the comfort of sleep- 
 ing in a new tent which the chief's wife had but 
 lately set up. I found, however, that in our 
 absence the good woman had swept and garnished 
 her log cabin for us and that I should give mortal 
 offense unless I accepted the attention. And so, 
 after two or three hours of talk with a houseful 
 of Indians, amidst clouds of smoke from tobacco 
 pipes, and of fumes, not so pleasant though quite 
 as odoriferous, from heated bodies, Mr. Swift 
 and I lay down upon a couch which our hostess 
 had prepared for us, which, whatever its short- 
 comings, gratitude and sentiment metamorphosed 
 into a cleanly and inviting bed, while Four Bears, 
 the chief, and his wife committed themselves to 
 
THE HARD ROAD TO CIVILIZATION 193 
 
 sleep upon an even less comfortable couch, and 
 their son, a young man of eighteen, stretched 
 himself on the earth floor between us. This 
 young man has taught himself to read and write 
 his own tongue and showed with modest pride his 
 Bible and Prayer Book and read in the former 
 for me. 
 
 "The next day, Friday, we traveled some forty- 
 five miles in a wagon without springs over a 
 rough road and were almost jolted to pieces; but 
 about five o'clock we reached St. Paul's Mission 
 Station at Mackenzie's Point and found, in the 
 joy of the people who crowded the chapel on 
 our arrival and in the many signs of progress 
 which met our eyes, ample reward for the fatigue 
 of the day. Mr. and Mrs. Swift resided in this 
 camp for a year and the condition of the people 
 tells of the useful lessons for guidance in daily 
 life which they then learned, which their faithful 
 Indian Catechist, whose good wife keeps the 
 Mission House as clean as any white woman 
 could, successfully labors to keep fresh in their 
 minds. 
 
 "I confirmed here on Saturday morning a class 
 of ten. 
 
 "At noon we started in an open wagon for 
 the central mission, the residence of the mission- 
 ary, distant twenty-two miles. We had been on 
 our way but an hour when a tremendous storm 
 
194 LIFE AND LABORS OF BISHOP HARE 
 
 of wind, rain and hail came down upon us. 
 Shelter there was none within many miles and 
 we pressed on toward the crossing of the 
 Cheyenne River. Here we found a rude skiff 
 half full of water and we all fell to work to 
 turn it over and empty it, animated by the hur- 
 ried exclamations of our Indian guides, who 
 feared that the river, already considerably 
 swollen, would become impassable before we 
 could cross it. Indians shine in such emergen- 
 cies, if disposed to please you. They will plunge, 
 on horseback, into streams running like a mill- 
 race, or doff their clothes as readily as a white 
 man would his hat, and swim the flood, carrying 
 your valuables upon their heads. We hurried 
 on and were congratulating ourselves that the 
 storm was over and there was now no barrier 
 between us and our destination, when, on reach- 
 ing the brow of a hill, we discovered to our dis- 
 may that the rivulet which ran in the valley be- 
 neath us was swollen to a river, surging along 
 at the rate of from eight to ten miles an hour. 
 There was nothing to do but to sit down and 
 'wait for the stream to run by. We watched the 
 flood disconsolately till sunset, then till dark, and 
 at length reluctantly made up our minds that we 
 should have to spend the night there. We were 
 all hungry as well as wet. A messenger man- 
 aged to swim the stream and made his way to 
 
THE HARD ROAD TO CIVILIZATION 195 
 
 the mission, six miles off, where, as we after- 
 wards learned, he represented that we were 
 starving. By nine o'clock our ears were greeted 
 by the sound of his horse's feet and, presently, 
 his precious burden of food was borne across the 
 stream on his head and laid in safety at our feet. 
 It was eagerly devoured and we were then fain 
 to roll ourselves up in our blankets upon Mother 
 Earth and invite the descent of 'tired nature's 
 sweet restorer/ which in our case proved rather 
 dewy than 'balmy sleep.' 
 
 "With the early dawn we rose, found, to our 
 relief, that our stream had been more considerate 
 than that which the poet wrote of, and had indeed 
 run by. It was not long before we reached St. 
 John's Mission and Boarding School, the resi- 
 dence of Mr. and Mrs. Swift. I thought myself 
 at first too worn out and stiff for any duty, but 
 the sight of the fourteen neat, happy-looking 
 Indian girls who constitute the school, the evi- 
 dences which I saw of their docility and of their 
 dexterity at the wash-tub and the kneading- 
 trough, the sweetness of their responsive singing 
 at family prayers and then the gathering of the 
 Christian Indians and their cordial handshaking 
 and hearty 'Hows' were inspiriting, and I found 
 by ten o'clock at night that, notwithstanding my 
 fatigue, I had participated with Mr. Swift in 
 three services, two for Indians and one at Fort 
 
196 LIFE AND LABORS OF BISHOP HARE 
 
 Bennett for white people, and confirmed a class 
 of thirteen. At another station, twenty miles 
 off, I confirmed, a few days later, a class of eight. 
 
 "It does not do to scrutinize human nature too 
 closely, whether out here or in New York, unless 
 at the same time that you scrutinize that of other 
 people, you examine your own, and there is much 
 that could be said of these Indians (and many 
 like nothing better than to say it) which it would 
 not be encouraging to detail; but they are the 
 victims of so many disadvantages, their desire 
 to extricate themselves from their sad plight 
 seems in many cases so honest, and so great a 
 change for the better has taken place among 
 them within the last few years, that their case 
 appeals to my deepest feelings and it is not easy 
 for me to realize that they can be the defiant and 
 supercilious people whom I first met six years 
 ago. Mr. Swift's seven years of labors and 
 exhortations in season and out of season are 
 bearing fruit and the eminently wise administra- 
 tion of the present Agent, Captain Schwan of the 
 Army, is bringing order out of chaos, so that 
 they have become reasonably obedient and the 
 best of them are clamorous almost to break away 
 from the lazy village life in which they have 
 hitherto huddled and to adopt the separate farm 
 life which the Agent desires for them. . . . 
 
 "Opposition to a shameful proposition to 
 
THE HARD ROAD TO CIVILIZATION 197 
 
 despoil a tribe of Christian Indians of their farms 
 has brought upon my head out here a storm of 
 newspaper interpretations, and if I may believe 
 some of the public prints, I am a pretty thor- 
 oughly demoralized fellow. There is no material 
 offset to such calumnies which I should enjoy 
 more than generous help in planting among these 
 Cheyenne River Indians the church and mission 
 dwelling which are so essential to their welfare 
 and which they so much desire, and I conclude 
 with the appeal of No Heart's, 'Let all our 
 friends hear these words. We long for life. 
 Help us more and more.' ' 
 
 The transition from camp and travel to the 
 life of the boarding-schools was one which Bishop 
 Hare was constantly making, and the following 
 letter, with its glimpse of him surrounded by 
 Indian children, cannot be spared: 
 
 "HOPE SCHOOL, SPRINGFIELD, DAK., 
 
 "May 17, 1881. 
 
 "To Our benefactors Who Support Scholars in 
 
 the Boarding Schools of Niobrara. 
 
 "MY DEAR FRIENDS: Some of you have 
 
 heard, perhaps, of the five weeks which I spent 
 
 first snow-bound and then flood-bound, vainly 
 
 trying to get back to Niobrara, all the time just 
 
 on the border of the Indian country, but never 
 
198 LIFE AND LABORS OF BISHOP HARE 
 
 within it. It was annoying enough, but it seems 
 so trifling as compared with the trials of those 
 who were shut up in the Indian country all the 
 winter through that I have not a word to say 
 about it. 
 
 "Such a winter was never known: six full 
 months of unintermitted rigor, communication 
 was cut off five or six weeks at a time, and at 
 some points, supplies were reduced so low that 
 people were well off who managed to keep on 
 hand the barest necessaries of life, such as coffee, 
 pork and beans. 
 
 "The season leaped, however, at last from win- 
 ter to summer in a week, and the members of the 
 Mission are all recovering from the exhaustion 
 from which they looked as if they had suffered, 
 though they did not complain. The schools will 
 soon rally from the evil effects of their special 
 trials, which are chiefly apparent in the condition 
 of some of the buildings and of the clothing of 
 some of the children. In this latter the schools 
 have been very short, as boxes expected in 
 November and December have not yet come 
 through. 
 
 "My time thus far since my return has been 
 occupied chiefly with the schools. The improve- 
 ment of the children has been most marked. I 
 have heard them recite the multiplication table, 
 answer questions in geography, and perform 
 
THE HARD ROAD TO CIVILIZATION 199 
 
 arithmetical exercises with a readiness which is 
 not excelled in ordinary white schools. 
 
 "Their essays in speaking English have been 
 very creditable, indeed. Imagine them pretty 
 much the same as white children and you will 
 have the truest conception of them. I went up 
 to a little girl of ten years the other day, and 
 putting my hand under her chin, enquired : 'And 
 why didn't you sing at prayers this morning?' 
 The answer, somewhat timidly and plaintively 
 given, was : 'I did not want to.' 'And why didn't 
 you want to?' was my reply. What did she 
 respond, think you? * 'Cause,' the answer of 
 children all the world over, methinks. 
 
 "Yesterday, I proposed to the children of Hope 
 School that I should give them a drive in my 
 traveling wagon. They were more than ready, 
 and in the afternoon we started, eleven little peo- 
 ple crowded with me into a two-seated wagon, 
 so that I was quite surrounded, 'Children to right 
 of me, children to left of me, children in front 
 of me,' shall I complete the line and say, Vol- 
 leyed and thundered'? No, not that; but I was 
 charmed with the confiding way in which they 
 soon came to be quite at home with me, first chat- 
 ting with each other about the scenes through 
 which we passed, and then at my request singing 
 me some of their songs and hymns. Presently 
 we stopped at a farmhouse where I had some 
 
800 LIFE AND LABORS OF BISHOP HARE 
 
 business. The good people looked at my load a 
 little askance, moved, I think, somewhat by the 
 old dread that the whites have for the Indians 
 and somewhat by the feeling: 'How absurd to 
 try to do anything with a lot of Indian children!' 
 I thought I would undeceive them, and there- 
 fore, after the children had played a few minutes 
 in the grove back of the house, proposed to the 
 family that the children should go into the sit- 
 ting-room. 'Perhaps,' said I, 'you would like 
 to hear them sing.' 'Why, yes,' was the quick 
 but somewhat unbelieving reply. In we all went, 
 and to the amazement of the audience, the chil- 
 dren stood and sang, first: 
 
 " 'Jesus, meek and gentle/ . . . 
 
 and then one of their songs: 
 
 " 'In a meadow green I saw a lamb/ . . . 
 
 "I never before acted so much in the capacity 
 of a traveling theatrical manager, and know now 
 what are the sensations of such a personage when 
 he is not ashamed of his troupe." 
 
 The humor of a situation was seldom lost on 
 Bishop Hare, even when he looked beyond and 
 behind some strange scene into its true signifi- 
 cance. Thus, too, he put a just value upon the 
 
THE HARD ROAD TO CIVILIZATION 201 
 
 uses of a dignified symbolism in the roughest 
 surroundings. Witness the ensuing letter: 
 
 "RED DOG'S CAMP, Oct. 27. [1882.] 
 "We reached Medicine Root Station, where 
 Miss Leigh bravely represents the work of Christ, 
 Wednesday, October 25. She was overjoyed to 
 see us, for it is not once in a month that she sees 
 a white person, and bustled around to make us 
 comfortable in a way which made us feel that 
 we were the most important persons in the world. 
 We had a service in the evening, at which three 
 young men and one young woman were baptized ; 
 were up bright and early the next morning and 
 celebrated the Holy Communion before break- 
 fast; after breakfast had another service at which 
 I confirmed four and were off for the next sta- 
 tion, fifteen miles distant, in time for a service 
 there, and then for a drive of eight miles and 
 a service at night at St. Andrew's Station, where 
 Rev. Amos Ross, a native Deacon, is settled. 
 The baptism of the three young men and one 
 young woman at Medicine Root Station pre- 
 sented features of peculiar interest. The Indians 
 are foolish and superstitious beyond description, 
 and the work of the Church gives rise to sur- 
 mises and notions of all possible sorts. A com- 
 mon feeling is one of dread. They watch the 
 career of those who identify themselves with the 
 
LIFE AND LABORS OF BISHOP HARE 
 
 Church, and, should sickness or death come upon 
 them, lay the calamity at the door of the Church 
 and argue that 'the new way' is good for white 
 men, but was not meant for Indians. When 
 any one advocates the Church and says it is 'a good 
 thing,' they dare him to be himself baptized and 
 see what the result will be! The three young 
 men of whom I write came forward with a man- 
 ner which indicated what an appalling step they 
 were looked upon as taking and as if bracing 
 themselves for the ordeal. They stood close 
 together, shoulder to shoulder, one buttressing 
 another, as it were, and swayed and bowed as 
 they relieved their tense muscles by change of 
 posture. One was in white man's dress, another 
 in full Indian costume, the third had been able 
 to procure only pants and vest and stood in his 
 shirt sleeves; but one did not think of the ludi- 
 crousness of the apparel in the solemnity of the 
 service,, . . . 
 
 "At each of these stations the people gather 
 together for worship in the Governmental Day 
 Schools, which are transformed from schools into 
 chapels by the movable prayer desks and altar 
 and beautiful hangings which were provided for 
 them by the members of the Niobrara League. 
 I am sitting now in the schoolhouse in Red Dog's 
 Camp facing this movable chancel furniture, 
 and its effect is so salutary that I am moved to 
 
THE HARD ROAD TO CIVILIZATION 208 
 
 say (forgive my boldness) how much I wish that 
 the same donors or other persons like-minded 
 would send some hangings like them for a new 
 station, called St. Luke's, among Spotted Tail's 
 people, and for the chapel at which the girls of 
 St. John's Boarding School worship, and for St. 
 Paul's, Mackenzie's Point. Besides other good 
 influence exerted by this adornment of the places 
 we use for worship, it shows that we think wor- 
 ship of enough importance to be carefully pre- 
 pared for. I thank God that, though we live in 
 the wilds and are driven to all sorts of makeshifts 
 in Niobrara, our public worship is never careless 
 or slovenly." 
 
 In November of 1884 Bishop Hare paid a visit 
 to the Standing Rock Reservation, on the north- 
 ern line of the present state of Dakota, and took 
 the first steps towards the establishment of a 
 mission there in the following year. His own 
 account of the experience shows with what ele- 
 mental conditions he had to deal even so late 
 as 1884: 
 
 "Early Monday we started out upon our trip 
 up the river. Our party consisted of five selected 
 Indians, the Rev. Mr. Swift and myself. Our 
 destination was the Standing Rock Agency, 
 where there is a large body of Indians as yet 
 unreached by educational and missionary effort, 
 
204 LIFE AND LABORS OF BISHOP HARE 
 
 some of whom have again and again sent us 
 requests that we would come and do for them 
 the work which we had done for other Indians. 
 
 "Mr. Swift's Christian Indians have taken up 
 their plea and pressed it upon us with great 
 earnestness, No Heart, a Christian chief, and 
 others volunteering to accompany us and smooth 
 our way. A good deal of smoothing is some- 
 times necessary, for Indian life is a tangle of 
 intrigue and diverse parties and clashing plans 
 and interests through which the benevolent, how- 
 ever clever, may find it hard to make his way. 
 
 "We reached the Agency in two days without 
 mishap. Fort Yates is close by, and Mr. Swift 
 and I were most hospitably entertained by the 
 chaplain, one of our own clergy, the Rev. Mr. 
 Dunbar. 
 
 "We busied ourselves for two days, while our 
 Indian colleagues moved among the Indians and 
 quietly arranged for an interview. 
 
 "The Government Boarding School work on 
 this Reserve is in the hands of the Roman Cath- 
 olics. That in charge of the Sisters is carried 
 on with great self-denial, and we saw much that 
 excited our warmest admiration. Of the evan- 
 gelistic and pastoral work which has marked our 
 Mission, we saw, however, little, and it is the 
 lack of it which has led the people to invoke our 
 aid. The agent, Major McLaughlin, is one of 
 
THE HARD ROAD TO CIVILIZATION 305 
 
 the best in the service, active, business-like, large- 
 minded, and deeply interested in the Indians arid 
 in his work. 
 
 "At the appointed time we met a large council 
 of the Indians composed of men of all kinds, 
 and all kinds of speeches were delivered; one 
 chief saying that 'he blamed our grandfathers 
 and his grandfathers. He blamed ours because 
 they killed the Son of God, and he blamed his 
 because they had not taught their children better 
 ways' ! Some intimated that they would be more 
 favorably disposed to listen to us were the In- 
 dians who had listened to us better off! 
 
 "Some said they were glad to see us if we 
 had come to bring them more beef and sugar 
 and coffee! After this fusillade of speeches 
 made for effect, the representatives of the Indians 
 who had again and again invoked our help rose 
 and sententiously remarked that their minds were 
 not changed, that they wanted our Mission, that 
 they had said this several times before, and now 
 said it again. 
 
 "The mental and spiritual destitution of these 
 poor people is appalling. Their call to us to 
 come to their deliverance is distinct and emphatic. 
 The work which the Church has done for their 
 neighbors has provoked it. Somehow or other 
 we must respond to it. 
 
 "Mr. Swift and I, under the guidance of the 
 
206 LIFE AND LABORS OF BISHOP HARE 
 
 agent (who in this and in every way showed us 
 every courtesy), traversed the Reserve exten- 
 sively that we might intelligently choose a loca- 
 tion for our future enterprise, and at last fixed 
 upon Oak Creek, where there are stretches of 
 good arable land, with wood and water close at 
 hand. 
 
 "A mission begun here would soon gather 
 about it a body of well-disposed Indians, and, 
 by God's blessing, Mr. Swift's work among 
 the Cheyenne River Indians would be repro- 
 duced. . . . 
 
 "In starting on our return trip we got sepa- 
 rated from some of our party, and at night took 
 refuge in a camp of Indian herders and were 
 forced to remain there nearly two days, A whole 
 beef quartered and hung up just before the log 
 house in which we slept, on a pole stretched be- 
 tween two trees, from which, when meal time 
 drew near, large steaks were cut, assured us that, 
 primitive as our quarters and our surroundings 
 were, we should not lack food, while the free 
 hospitality of the herders made us feel quite at 
 home. About twenty miles from here the Con- 
 gregationalists have established a Mission Sta- 
 tion under a native teacher who is highly 
 esteemed. We had hoped to visit it, but found 
 he was absent and that a visit would add consid- 
 erably to our journey. Surrendering this plan, 
 
THE HARD ROAD TO CIVILIZATION 07 
 
 therefore, from this point we struck out into the 
 back country, leaving roads and hoping that, as 
 the weather was growing bitterly cold, we could 
 make a short cut to White Wolf's Camp and 
 cheer the little flock there. 
 
 "Our friend No Heart disapproved the ven- 
 ture, but was over-persuaded and traveled with 
 us till noon; but then announced laughingly that 
 he could not afford to over-drive and kill his 
 horses if we could afford to kill ours, and that 
 he was sure we should be overtaken by the night 
 and lose our way. He would camp near where 
 he was. 
 
 "Two others of our Indian companions were 
 more hopeful. 
 
 "The herder who had guided us and was about 
 to return to the camp, thought we could reach 
 our destination in four or five hours, and Mr. 
 Swift and I, with two Indians, determined to 
 cut loose from our baggage-wagon our base 
 of supplies and make for White Wolf's Camp. 
 
 "We followed a cattle trail hour after hour, 
 each hour revealing no sign that we were nearer 
 our destination than when we started. 
 
 "The trail, too, divided into many smaller 
 trails and, as they say, 'petered out.' Night 
 came on. We pushed on and on until far in the 
 night. Our perplexity was complete and, call- 
 ing a 'council of war,' we determined that we were 
 
208 LIFE AND LABORS OF BISHOP HARE 
 
 helplessly lost, and that our only recourse was 
 to creep into the bushes near by and there pass 
 the night. Our tent and most of our bedding 
 and food, alas, were in the baggage-wagon. 
 
 "We had taken the precaution, however, to 
 bring some of our blankets and some food with 
 us. I was better provided than the others. 
 There was dry wood near by from which we made 
 a huge fire. The night was intensely cold, 
 freezing even the pickles in our lunch basket. 
 Our quarters were not palatial, but they might 
 have been worse. 
 
 "The morning light revealed not a sign which 
 was the least clew to any of us where we were. 
 We traveled on, however, and after several hours, 
 descried a figure on a hill-top some distance off. 
 One of the Indians made for him. He turned 
 out to be the native catechist from White Wolf's 
 Camp, who was out seeking lost horses. He 
 guided us to camp, where a sight met our gaze 
 which was a full reward for all our night's dis- 
 comfort in a vast wilderness a new essay at a 
 Farming settlement, and at a central point a 
 dozen Indians busy erecting a log chapel! I had 
 sent them money with which to buy flooring, 
 doors and window sash. They had themselves 
 cut and hauled and hewn the logs, had put them 
 in place and were doing all the work. The sight 
 provoked the exclamation, 'In the wilderness shall 
 
THE HARD ROAD TO CIVILIZATION 209 
 
 waters break out and streams in the desert.' The 
 people's joy that I had come to see them, and my 
 joy at seeing them, were alike unbounded." 
 
 A recent letter from Major McLaughlin, now 
 Indian Inspector, and author of the illuminating 
 book, My Friend the Indian, brings a valuable 
 corroboration of Bishop Hare's account of his 
 visit to Standing Rock Agency, and of the first 
 steps towards the establishment of St. Elizabeth's 
 Mission there. The letter mentions one point 
 which Bishop Hare's narrative does not touch 
 upon, namely, that he made it very clear to the 
 Indians with whom he conferred, "that he did 
 not wish to erect his mission buildings in a dis- 
 trict of the reservation within which a mission 
 of any other denomination was then being con- 
 ducted," and ends with a paragraph which must 
 be quoted entire: 
 
 "I met the Bishop very frequently during my 
 fourteen years as Agent, at Standing Rock 
 Agency, and esteemed him very highly. He was 
 of sterling character, an earnest Christian gen- 
 tleman, and broad-minded enough to recognize 
 the good in every conscientious worker, regard- 
 less of what his religious affiliations might be." 
 
 Through all the wanderings and vicissitudes to 
 which the preceding pages have referred, the 
 
210 LIFE AND LABORS OF BISHOP HARE 
 
 daily, the domestic concerns of those to whom 
 he was most closely bound in the East, were 
 constantly in his thoughts. The welfare of his 
 son, the family birthdays, the health and affairs 
 of all his circle, from parents to nephews and 
 nieces, were frequently recurring topics in his 
 intimate letters. These do not reveal him as one 
 of those who rejoice in "roughing it" for its own 
 sake. He is seen rather as taking his experi- 
 ences as they came, and taking them without 
 complaint, his tastes and instincts all the while 
 pleading within him for the mode of life to which 
 he was born, amongst the kinsfolk and friends 
 whom he held as they held him in warm per- 
 sonal affection. 
 
 Not long after his mother's death in 1883 he 
 wrote to his sister Mary: "Mother's photo- 
 graph, stuck into the frame of one of Mary's 
 [his wife's], is before me as I write. How 
 much those two women have done for me, and 
 are still doing for me !" Corresponding with the 
 element of tenderness in his feeling towards sis- 
 ter, mother and wife, was an element of chivalry 
 towards all women. Corresponding also with 
 the personal debt to the few women with whom 
 he was most intimately allied, was the debt of all 
 his mission work to the women of the Church. In 
 the first of all his addresses to Indians, at Oneida, 
 Wisconsin, he reported himself as saying, "I told 
 
THE HARD ROAD TO CIVILIZATION 
 
 the Indians of the meetings I had attended of 
 ladies in Boston, Providence, New York, Phila- 
 delphia, and Baltimore, and told them that I 
 represented those ladies, and that they must see 
 in my face the face of a thousand friends." 
 These friends continued to multiply through such 
 organizations as the Indians' Hope of Phila- 
 delphia, the Dakota League of Massachusetts, 
 the Niobrara League of New York, a society 
 devoted primarily to the work of Bishop Hare, 
 and, finally, through many branches of the 
 Woman's Auxiliary, to which the special organi- 
 zations generally allied themselves. Owing 
 much to the women of the East, he gave then 
 of his best to the women of his Mission. Indeed, 
 there was no portion of his service in which the 
 inherent nature of the man expressed itself more 
 fully. 
 
 As the women of the Mission had to do espe- 
 cially with the children of the schools, it was 
 often a joint benefit which he rendered to these 
 two classes dependent upon his care. In the 
 earliest days he is found taking an arduous jour- 
 ney, on the false rumor of an Indian uprising, 
 to a distant post where two women were working 
 unprotected. If there was danger, it was for 
 him to share, and to guard those whom he had 
 exposed to it. In the schools there was all man- 
 ner of detail to be ordered properly, and, in the 
 
LIFE AND LABORS OF BISHOP HARE 
 
 interest of women and children, he applied him- 
 self to it. When the Hope School at Spring- 
 field was about to begin its work, he wrote to 
 his sister Mary, November 23, 1879: "I am still 
 at Springfield wading through the preparatory 
 stages of housekeeping, viz. : carpentering, paint- 
 ing, white-washing, house-cleaning; but nearer 
 the finale, I am glad to say, than when I last 
 wrote. I have been reading up on the subject of 
 housekeeping in a little book, From Attic to 
 Cellar, which I recommend to other young 
 housekeepers, for instance Mother. It is sur- 
 prising how much I know, and with what self- 
 possession I give orders to a very bustling and 
 self-confident cook I have the privilege of em- 
 ploying. She studies me and goes back to the 
 kitchen wondering, I believe, whether such 
 knowledge as to the condition in which dripping- 
 pans, etc., should be kept is a sine qua non in the 
 Episcopal office." In times of emergency his 
 helpers were sure of his support. One of them, 
 Miss Amelia Ives, has recalled in a private letter 
 "the time of the burning of St. Mary's School 
 and Mission buildings at Santee Agency [Febru- 
 ary, 1884], He was at the East meeting his 
 appointments there at the time of the fire, which 
 occurred on Sunday morning. At 10 A. M., a 
 message was sent, 'Mission buildings burned, all 
 lives safe.' In a few hours the reply came, 
 
THE HARD ROAD TO CIVILIZATION 
 
 * Start to-night, will be with you Wednesday 
 night'; and he was. He canceled his engage- 
 ments and took the first train that made connec- 
 tions through. When needed we knew that we 
 could depend upon him absolutely." 
 
 In a recent letter of a Congregationalist mis- 
 sionary, the Rev, Mary C. Collins, to a worker 
 under Bishop Hare, Miss Mary S. Francis, a 
 characteristic incident is related: "Once I was 
 driving along the road on the bluff back of 
 Pierre. It was near the holiday time and in the 
 distance I saw a horse and small buggy with a 
 man walking through the snowy slush, driving. 
 In the buggy was a great trunk with the seat on 
 top of it. It looked strange even in that queer 
 country. As I approached I saw it was Bishop 
 Hare. We met and greeted each other. 
 Laughingly I said, 'Well, Bishop, it would be 
 strange to see a lady with so large a trunk that 
 she had to walk in order to transport it; but a 
 man, and that man a Bishop, is beyond my com- 
 prehension.' He laughed heartily, and said, 'It 
 is not all my personal belongings, but I found 
 one of the belated Christmas boxes for the school, 
 and I knew what the disappointment would be 
 if they did not get it.' He had a very long 
 distance to go, and was not a very young man 
 then. The incident impressed itself upon my 
 mind." Indeed, his own love of fun gave him a 
 
LIFE AND LABORS OF BISHOP HARE 
 
 full understanding of the need of it espe- 
 cially in the schools. "The Indian's old life," 
 he once wrote, "was like his moccasin, soft and 
 easy-fitting. The new life is like a tight, hard 
 leather boot. It rubs him and makes him sore. 
 Therefore the more innocent fun we can have in 
 our Indian Boarding Schools the better." 
 
 There were many incidents like that of the 
 trunk, many practical applications of the truth, 
 that " whosoever of you will be the chief est, shall 
 be the servant of all." The clergy under his 
 charge recognized his constant care for them as 
 clearly as the women of the Mission. And well 
 they might, though none of them could have 
 known of his writing to his sister in 1889, about 
 a clergyman newly come to the mission field: 
 "My heart sometimes bleeds for him and his 
 wife. What is old to me must seem so new (and 
 so repulsive), to a stranger." One of the older 
 missionaries, the Rev. Edward Ashley, of 
 Cheyenne Agency, has recently written: "To 
 me he was not only Bishop, but father, brother, 
 friend, and he was all of that to others also." 
 Another of those who served longest under him, 
 the Rev. H. Burt, of Crow Creek Agency, took 
 for the subject of his address at the Indian Con- 
 vocation of 1910 at Greenwood, "Bishop Hare, 
 his constant thoughtfulness of us all." He re- 
 called the words from the Bishop's first pastoral 
 
THE HARD ROAD TO CIVILIZATION 215 
 
 letter, "I shall have you constantly in my heart," 
 and showed how truly this promise was fulfilled 
 through nearly thirty-seven years. The qualities 
 of thoughtfulness, tenderness, care and protec- 
 tion were those upon which Bishop Tuttle laid 
 special emphasis in his memorial sermon on 
 Bishop Hare in April of 1910. "The sweet care 
 that settles itself for other men upon the loved 
 ones in the home flowed forth from him upon 
 all the different kinds of people represented in 
 his scattered flock. A watchful shepherd's care 
 outspreads itself over them all. So far as one 
 man's strength could reach them, so far as one 
 man's thoughts could plan for them, they were 
 all thought about and cared for, for thirty-seven 
 years." 
 
 The work he set himself to do demanded quite 
 as much of the head as of the heart. He was 
 fortunate in possessing a rich gift of practical 
 wisdom, and he used it to the best purpose. His 
 working habits were always methodical. No 
 surmountable obstacles could prevent him from 
 keeping his appointments. In a land of wooden 
 structures and high winds, no fire could destroy 
 a mission building but that the insurance was 
 found to be adequate, and paid up. His judg- 
 ment of men was uncommonly keen. His 
 marked diplomacy in dealing with them, in de- 
 termining, for example, whether the settlers of 
 
S10 LIFE AND LABORS OF BISHOP HARE 
 
 a new town wanted a church for its own sake or 
 for advertising purposes, and in choosing the 
 course both of prudence and of spiritual leader- 
 ship, was frequently called upon. It has been 
 well said that one of the most remarkable points 
 in his administration was "the fact that he was 
 deceived so seldom and yet never started out with 
 his guard up because of suspicion." If his kind- 
 ness of heart had not at times involved him in 
 disappointments at the hands of borrowers, he 
 would have been hardly human and a little dis- 
 appointing besides. His shrewdness in selecting 
 men to work under him is well illustrated by an 
 incident related by the former rector of an im- 
 portant parish in New England an incident of 
 later years, but typical of a life-long astuteness. 
 "I received a telephone message one morning. 
 
 'This is Bishop Hare. I am at Bishop 's. 
 
 Could you possibly come up to see me?' I had 
 no idea that he was in the East, and said in- 
 stantly, 'Of course,' and went. He explained 
 to me that two men had been highly recom- 
 mended to him for an important work in his dis- 
 trict, and then said with a smile, 'Bishops recom- 
 mended them. You know I never put any value 
 upon the commendations of Bishops. You 
 know these men. I want you to tell me whether 
 my impression of them is right. I will now 
 
THE HARD ROAD TO CIVILIZATION S17 
 
 describe them.' His description of them was as 
 keen as it was accurate." 
 
 Valuable as all these qualities were in the 
 cause of Indian civilization, it is clear that their 
 scope was capable of wide extension. 
 
VII 
 
 THE MISSIONARY TO TWO KACES 
 
 1883-1891 
 
 AFTER ten years of service primarily to the 
 Indians, Bishop Hare received in 1883 a 
 tangible expression of the confidence of the 
 House of Bishops through a change in the limits 
 of his jurisdiction so that they came to corre- 
 spond virtually with the limits of the present 
 State of South Dakota. For Niobrara, in the 
 title of his jurisdiction, the name of South Da- 
 kota was substituted. The change was a clear 
 recognition of a new situation. The towns set- 
 tled by whites in the eastern part of the state 
 had grown too important to remain, as they had 
 been, a mere adjunct to the diocese of Nebraska. 
 The more recent white population in the Black 
 Hills, along the western boundary, was already 
 separating Bishop Hare's work into two impor- 
 tant divisions the Indian and the white. The 
 new arrangement merely made a geographical 
 unit of all the work for Indians and whites which 
 fell naturally to Bishop Hare's charge. It was 
 
THE MISSIONARY TO TWO RACES 219 
 
 a change which he greeted with entire satisfac- 
 tion. This was expressed in his Annual Report 
 for 1884, when he wrote, "We shall cease to be 
 Missionaries to classes or races, and be Mission- 
 aries to men." 
 
 On March 5, 1884, Bishop Hare issued a cir- 
 cular letter from Springfield, South Dakota, of 
 which the greater portion read as follows : 
 
 "The House of Bishops, in October last, added 
 a large part of Eastern Dakota to the Mission- 
 ary district formerly under my charge, and gave 
 the whole district the name of Southern Dakota. 
 I have just made my first visitations through the 
 new portion of my field. No words can express 
 the splendid opportunity which I find for the 
 planting of the Church. 
 
 "The immigration has been without precedent. 
 More land was taken up by settlers in Dakota 
 during the past year than in all the other Ter- 
 ritories together. 
 
 "Towns are growing up everywhere, with al- 
 most magical rapidity. The new comers are 
 largely Americans and Canadians; a very intel- 
 ligent class, and a more than ordinary number 
 are friendly to our Church. Everywhere goes 
 up the schoolhouse, and everywhere the people 
 want churches and the institutions of the 
 Church. 
 
 "In this behalf they make me generous offers. 
 
SQ LIFE AND LABORS OF BISHOP HARE 
 
 For example: The people of Sioux Falls, a 
 town situated in the midst of a rich agricultural 
 country, and possessed of a valuable water power 
 and inexhaustible quarries of jasper, offer me 
 $10,000 in cash and lands, provided I can raise 
 an equal amount, and will establish in their town 
 a school for girls, under the auspices of the 
 Episcopal Church. I must be able to meet such 
 an offer as this, or seen almost contemptible." 
 
 The remainder of the letter was an appeal for 
 financial aid, the response to which enabled him 
 in September, 1884, to lay the corner stone of All 
 Saints School for Girls at Sioux Falls, and in 
 September, 1885, to open its doors to pupils. 
 The school, intended for the daughters of his mis- 
 sionaries and for other white girls to whom a 
 Church boarding school of the first order, near 
 their homes, could impart the influences which 
 otherwise they must go far to seek, embodied 
 some of his most cherished ideals. As it was his 
 wish in the Indian boarding-schools to prepare 
 the young to carry back to their homes some of 
 the underlying principles of Christian civiliza- 
 tion, so he felt that each of the more privileged 
 girls of his own race who should fall under the 
 influence of such a school as he meant All Saints 
 to be might bear to her own surroundings 
 through life something of cultivation and char- 
 acter which could best be molded and guided 
 
BISHOP HARE IN THE CHAPEL OF ALL SAINTS 
 SCHOOL 
 
THE MISSIONARY TO TWO RACES SSI 
 
 through daily contact with the highest standards 
 of living. To this end he was most careful in 
 the selection of teachers, and in the planning of 
 secular and religious instruction. Most impor- 
 tant of all, he made Sioux Falls his episcopal 
 residence, and All Saints School his personal 
 home. Here for the remainder of his days he 
 made a part of a delightful family life, in which 
 Miss Helen S. Peabody, the principal of the 
 school, and her sister, Miss Mary B. Peabody, 
 his private secretary, exercised a congenial 
 feminine control. Called afield for the planting 
 and nourishing of new missions to men and 
 women of his own race, for continuing his work 
 among the Indians, for journeys to the East in 
 the interest of his work, or abroad in the interest 
 of his health, he returned invariably to All 
 Saints School with the feeling of one who is 
 coming home. For all which the School supplied 
 to the life of South Dakota, it contributed an 
 important counterpart in the life of Bishop Hare 
 himself. 
 
 The work of every Missionary Bishop in a 
 rapidly growing frontier community must be 
 much like that of every other. With the increase 
 of population which is supposed to bring civiliza- 
 tion in its train, the agencies of civilization are 
 to be provided. The secular agencies spring up 
 of themselves. The spiritual agencies are plants 
 
LIFE AND LABORS OF BISHOP HARE 
 
 of more delicate growth, and call for careful 
 cultivation. This is precisely what Bishop Hare 
 was ready and qualified to give and he gave it 
 with as little sparing of himself as in ministering 
 to his original charge. A single letter written 
 soon after the extension of his work must serve 
 to illustrate a wide and long-continued activity: 
 
 "I am on a visitation and preaching trip 
 through the Southern part of the white part of 
 my field. 
 
 "Saturday, April 18, I reached Madison, a 
 new town of about one thousand people, where 
 I was met by the Rev. John Morris, who has 
 been working as a general Missionary along the 
 Southern Division of the Chicago, Milwaukee & 
 St. Paul Railroad. At Madison we have a lit- 
 tle flock, but no church, though by Father Mor- 
 ris' efforts, a beautiful site has been obtained, one 
 lot by gift and two lots by purchase. 
 
 "Sunday A. M. we had service and the Holy 
 Communion and then a talk with the people. 
 We then drove twenty-two miles, in the rain, to 
 Howard, a town of eight hundred people, and 
 had service there at night. Here again we have 
 a little flock of earnest people but no church, 
 and here again Father Morris has secured a most 
 eligible location for the church, one lot as a gift 
 and two by purchase. 
 
 "Monday we went to Carthage, a little town 
 
THE MISSIONARY TO TWO RACES 
 
 just begun, and had service there in the evening. 
 Here there is no church building of any sort 
 whatever. The people were full of hope last 
 year that they would be able to put up a build- 
 ing, but a disastrous hail storm swept away their 
 crops; a little later the town of Carthage, New 
 York, from which many of the inhabitants came, 
 and from which their town was named, and to 
 which they looked for some help, was devastated 
 by fire. We had service in the schoolhouse, and 
 did all we could to encourage the people. 
 
 "Tuesday, April 21, we came to Woonsocket, 
 a town which had no existence two years ago and 
 now numbers about nine hundred souls! Here 
 again we have a little flock of people who love 
 the Church, and valuable lots, half by purchase 
 and half by gift. 
 
 "Wednesday, April 22, a railroad ride of one 
 hundred and eighty miles brought me to Elk 
 Point. The train was several hours late, and it 
 was not till nine o'clock at night that I reached 
 the church. I found the venerable Father 
 Himes and the congregation waiting for me, 
 however, and I had the pleasure of speaking to 
 them. The church is a model of neatness and 
 shows everywhere touches of the taste and loving 
 care with which the good missionary watches 
 over it and labors for it. Father Himes will 
 reach his eightieth birthday within a few weeks, 
 
LIFE AND LABORS OF BISHOP HARE 
 
 but his strength and health are wonderfully pre- 
 served to him, and he moves about with a quick, 
 elastic step and preaches with a fire which puts 
 some of our younger folk to shame. 
 
 "Thursday we went and held service together 
 at his other station, Vermillion, where the little 
 church is as neat and pretty as its twin sister at 
 Elk Point. 
 
 "Saturday, I took the cars and after ten hours' 
 travel reached Aberdeen. Here I had two hours 
 to spare before taking the train which was to 
 carry me to Groton, where I was to have service 
 Sunday morning. We have no clergyman at 
 either of these towns, nor anywhere in the vi- 
 cinity; but I found six adults ready for baptism, 
 prepared chiefly through the zeal of one good 
 Churchwoman. They had gathered by my ap- 
 pointment in her home and I occupied my spare 
 two hours first in instruction and then in the ad- 
 ministration of Baptism, an exceedingly touch- 
 ing service. 
 
 "Leaving word that I should come back next 
 day (Sunday), by the freight train, and hold 
 service, I then went to Groton. Here Mr. W. 
 Y. Brewster, a noble young layman, has main- 
 tained the services, sustained by a few devoted 
 Church people, for two years; and Sunday 
 morning, April 20, it was with rare satisfaction 
 that I ministered to them in their pretty church. 
 
THE MISSIONARY TO TWO RACES 225 
 
 The freight came along in due season, as ex- 
 pected, and carried me back to Aberdeen, in time 
 for service Sunday night. The Presbyterian 
 Church building was kindly loaned us ; all seats 
 and every available space was crowded by inter- 
 ested people. The services were hearty, a class 
 of nine were confirmed, and I believe a deep 
 impression made on many hearts. The service 
 was intermitted for ten or fifteen minutes after 
 the confirmation, and time given for informal 
 conference with the people, then the major part 
 of the congregation dispersed and the few, some 
 twenty, remained to celebrate the Lord's Supper. 
 "Would that devout laymen in the East who 
 have means could by turns become a Missionary 
 Bishop, and for a week or two meet the people 
 in town after town as I am now doing, and be 
 confronted with the opportunities I see of meet- 
 ing religious want and building up the interests 
 of the Church. Everywhere hereabout you meet 
 with enterprising, energetic people who are ready 
 to make the bravest ventures if they think they 
 give any promise of return. A whole com- 
 munity, religious and profane alike, will unite 
 in an effort to build a church, each expecting to 
 reap from it the benefit which he most desires; 
 one the appreciation of the value of his town 
 lots, another the gratification of his wife and 
 children, a third the encouragement of morals 
 
226 LIFE AND LABORS OF BISHOP HARE 
 
 and religion, and all, the general improvement 
 of their town, and they are thus enabled to make 
 a Missionary Bishop offers, in aid of Church and 
 School work, so liberal that people at the East 
 leap to the conclusion that we must be living 
 among a wealthy people. But in fact, the 
 means of all are scant. All live for the future, 
 and all sorts of economies are resorted to in or- 
 der to make that future sure. A family of five 
 or six, for instance, will live in two rooms and 
 in order to save fuel, one stove will be made, by 
 the use of a drum in one room, to heat both or 
 if the house be larger, the bedroom will be made 
 to open out of one central room, and one stove 
 placed in this central room will be made to mod- 
 erate the temperature in them all. 
 
 "Few are able to employ a servant. Husband 
 and wife bear all and do all things in hope of 
 the good time coming. 
 
 " 'People's pockets are not full here/ said a 
 man in my hearing the other day in apology for 
 the inferior character of his conveyance. 'No,' 
 said another with a chuckle, 'if their pockets had 
 been full, they would not have come so far/ 
 
 "This is the state of things. Imagine my 
 amazement, then, when, after telling in a sermon 
 in New York some months ago of the generous 
 enterprise with which the people of a town out 
 here had, by a general subscription of the towns- 
 
THE MISSIONARY TO TWO RACES 227 
 
 people, raised ten thousand dollars in cash and 
 land, and placed it in my hands in order to 
 enable me to erect a Church School, the most 
 ostensible result of my rehearsal of this telling 
 fact on that occasion was not check after check 
 from liberal givers accompanied by the words 
 'we like to help those who help themselves; here 
 is some aid toward meeting those enterprising 
 people half way,' but an article in the Living 
 Church headed, 'Missions to the well-to-do' in 
 which the writer argued that it was not the 
 Church's work to extend missionary help to those 
 who were so well off! 
 
 "The difference between us seems to be that I 
 think the Church ought to establish herself in new 
 communities among the f the well-to-do/ and he 
 thinks that her only work is to establish herself 
 among f ihe ne'er do wells' ' 
 
 Thus he went about, encouraging those who 
 could help themselves to do so, bringing from the 
 East all the help he could secure from the Mis- 
 sionary Board, and from generous friends who 
 had learned that any appeal from Bishop Hare 
 was worth heeding. To Mrs. John Jacob Astor, 
 Miss Catherine Lorillard Wolfe and Mr. Henry 
 Dexter of New York, to Mr. Felix R. Brunot 
 of Pittsburgh and to many others, some of whom 
 survive, he knew that he could turn with confi- 
 
828 LIFE AND LABORS OF BISHOP HARE 
 
 dence as special opportunities presented them- 
 selves. A practical wisdom so trusted expressed 
 itself in effective machinery of administration. 
 The field was divided into the Eastern and, later, 
 the Black Hills Deaneries for the white popula- 
 tion, and the Niobrara Deanery for the Indian 
 stations. A well-adjusted system was laid out, 
 with a cathedral at Sioux Falls, with responsi- 
 bilities carefully assigned throughout the juris- 
 diction to rural deans, to white and native clergy, 
 to catechists and helpers. If there was ever a 
 danger that the increasing demands of the whites 
 should overshadow the interests of the Indians, 
 the system, of gradual growth, was so ordered 
 that such a possibility was never realized. 
 
 "How shall we reach the full-blooded In- 
 dians?" a Quaker missionary was once asked. 
 She replied, according to a story in which Bishop 
 Hare took pleasure, "To reach the full-blooded 
 Indian, send after him a full-blooded Christian." 
 The result of sending forth so full-blooded a 
 Christian as Bishop Hare was clearly manifest 
 by the time the extension of his work was or- 
 dered. In place of the three native and five 
 white clergy, and five women helpers whom he 
 had found in Niobrara, there were under him in 
 1884, five native clergy, five native candidates 
 for the ministry, and twelve native catechists; 
 seventeen white clergy and four white catechists; 
 
THE MISSIONARY TO TWO RACES 229 
 
 and twelve women helpers. In the four Indian 
 boarding-schools he could report in 1884 an 
 average attendance of forty pupils at St. Paul's, 
 of thirty-four at St. Mary's, of thirty-four at 
 St. John's, and of twenty-three at Hope School. 
 By this time, moreover, many pupils had carried 
 the teachings and influence of each of those 
 schools back into their native surroundings, and 
 some of them had gone on to the Indian Schools 
 in the East. In his Ninth Annual Report 
 (1881), Bishop Hare wrote: "I hail with the 
 warmest satisfaction the boarding-school work 
 for Indian youth, which is attracting so much 
 attention and commendation at Hampton and 
 Carlisle. We shall gladly learn from the excel- 
 lent management of those schools wherever we 
 can, and shall do all in our power to make those 
 schools and ours (as they ought to be) , mutually 
 helpful and not rival, much less antagonistic. 
 It is a satisfaction that school work which we 
 have been quietly doing for eight years in Nio- 
 brara has been, by means of the Hampton and 
 Carlisle schools, commended so generally to the 
 Christian people of the land." Captain (now 
 General) Pratt, for twenty-five years head of the 
 Carlisle school, has recently given in a private let- 
 ter an interesting reminiscence of Bishop Hare's 
 more personal relation to his work. Puzzled at 
 first, he says, to know exactly what his real posi- 
 
230 LIFE AND LABORS OF BISHOP HARE 
 
 tion was, he submitted the question to Bishop 
 Hare. "He instantly replied, 'You are the 
 father of the place.' From that time, the chil- 
 dren understood that I was their 'School Father,' 
 and in my files I have thousands of personal 
 letters from them in which they address me as 
 'Dear School Father.' " 
 
 A pleasant evidence of the linking together of 
 the Eastern and Western schools was exhibited 
 in the summer of 1881, when some Indians who 
 had gone from the Rosebud and Pine Ridge 
 Agencies to Carlisle made and sent to Bishop 
 Hare a set of double harness " their work" and 
 "their gift." Over against such a contact with 
 young Indians under civilizing influence it is in- 
 teresting to set the item that in 1881 five chil- 
 dren from the camp of the recently captured 
 Sitting Bull, one of them a son of Sitting Bull 
 himself, were received into the mission schools. 
 In August, 1883, Bishop Hare wrote in his An- 
 nual Report: "Six boys from the captive band 
 of Sitting Bull have been in St. Paul's School 
 during the past year, an addition of three to the 
 number who were there last year from that band. 
 It sets one to thinking, the fact that there were 
 no six boys in the school quicker to learn, more 
 tractable and more ready to coalesce with the gen- 
 eral life of the school than this group fresh from 
 the wildest Indian life, which had spurned the 
 
THE MISSIONARY TO TWO RACES 281 
 
 control of the Government, and asked only the 
 privilege of ceaseless hunting and roaming. 
 How hard it is sometimes to square our theories 
 with our facts!" 
 
 Still another token of the new order dawning 
 for the Indians came in 1891, when the daughter 
 of the celebrated Standing Rock chief, Gall, 
 leader of the Indians in the Custer fight, pre- 
 sented, at the annual Indian Convocation over 
 which Bishop Hare presided, an offering of eight 
 hundred dollars on behalf of the Niobrara branch 
 of the Woman's Auxiliary, made up of Indian 
 women. On the fourth of the next July, Chief 
 Gall himself was baptized in the Episcopal 
 Church. 
 
 To every Indian confirmed by Bishop Hare 
 he made a personal gift of a small metal cross, 
 as a memento of the event. It was a bit of 
 symbolism which the Indians prized most highly. 
 At least on one occasion in the Zoological 
 Gardens at Cincinnati in 1896 it led to an in- 
 teresting recognition, by a former mission 
 worker, of a considerable number from a band 
 of a hundred Sioux giving an exhibition there, 
 and to consequent pleasure and profit for the 
 homesick Indians. The value of a symbolism 
 within the reach of an Indian's poetic under- 
 standing was clearly recognized by Bishop Hare. 
 Of "ritualism" in the accepted sense of the term, 
 
38 LIFE AND LABORS OF BISHOP HARE 
 
 he once wrote to his sister that it "is just about as 
 well suited to their souls as patent leathers, kids, 
 musk and a dangling eyeglass are to their manly 
 sinewy bodies." Yet declaring himself in his 
 Convocation Address of 1890, "no advocate of 
 excessive ceremonial," he warned his clergy 
 against "the temptation," in a new country, 
 "rather to carelessness than to punctilio." 
 Though dignity was inseparable in his mind from 
 the work he was doing and directing, he could 
 say again to his clergy, in 1893: "When I con- 
 sider all kinds and conditions of men, the same- 
 ness and inflexibleness of our services as we now 
 conduct them become to me oppressive" To 
 those unfamiliar with the ways' of the Church he 
 felt that the clergyman "should go forth free 
 from book, both Bible and Prayer Book, free 
 from manuscript, and free from rubric, too, and 
 take men as he finds them and speak to them 
 from a full heart and head that which he thinks 
 will prove God's word in season." For the 
 specific obligation of the Church to the Indians 
 he spoke with all his vigor in his Fourteenth An- 
 nual Report: "The proximity of Christianity 
 has undermined the old religion even of those 
 among whom we have not had the means as yet 
 to introduce the truth. That old religion was a 
 great fact and a great power in their lives. It 
 had its sacred stories which fed the religious in- 
 
THE MISSIONARY TO TWO RACES 233 
 
 stinct. The changes of the season and the events 
 of individual and social life were marked by holy 
 rites, made attractive by singing, processions and 
 dances. But the whole system is going to pieces 
 because of the proximity of civilization and the 
 mission. The people are disconcerted and per- 
 plexed. They know not which way to turn. 
 They are helpless. They will soon become, I 
 fear, reckless and do desperate deeds, or they will 
 become broken-hearted and sunk into pauperism, 
 loathsome disease and death. . . . Every 
 sentiment of honor, and of Christian duty de- 
 mands, I conceive, that we shall fulfil the expec- 
 tation which our presence and past work have 
 excited, and that we shall give of our abundance 
 to those from whom we have directly or indirectly 
 taken so much." 
 
 As in the earliest days he was still finding that 
 much was to be given simply through using his 
 influence to bring about a fair treatment of the 
 Indians by the Government, as represented by 
 the Indian Agents. Conditions had improved 
 since President Lincoln told the anecdote related 
 in Bishop Whipple's Lights and Shadows of a 
 Long Episcopate: "Bishop," said Lincoln, "a 
 man thought that monkeys could pick cotton bet- 
 ter than negroes could because they were quicker 
 and their fingers smaller. He turned a lot of 
 them into his cotton field, but he found that it 
 
284 LIFE AND LABORS OF BISHOP HARE 
 
 took two overseers to watch one monkey. It 
 needs more than one honest man to watch one 
 Indian agent." But even so late as 1901, Bishop 
 Hare quoted in his Annual Report the outspoken 
 utterance of a representative of the diminishing 
 order of men who found the influence of the 
 boarding-schools and mission work in general 
 detrimental to their selfish interests : "Damn the 
 missionaries ; if they were all in hell, there would 
 be some fun in running an agency." In an early 
 pamphlet, "The True Policy towards the Indian 
 Tribes" (about 1878), Bishop Hare drew a 
 vivid picture of the evil wrought by agents of 
 the inferior type and of the possibilities for good 
 under more enlightened conditions. To create 
 and nourish these conditions he brought all his 
 personal and official influence to bear, never fail- 
 ing to recognize and support the faithful agents 
 with whom he could work in sympathy. If he 
 had not been equally quick to recognize the diffi- 
 culties and humors of the service, he would hardly 
 have printed in his diocesan paper, The Church 
 News, the following letter from an Indian to 
 the agent in authority over him: 
 
 "Dear Friend: 
 
 "I want to say few words that I feel unhappy 
 to myself. I did not want to come and say these 
 to you, because I get mad and sorrow, but it is 
 
THE MISSIONARY TO TWO RACES 835 
 
 not you. This is the words I want you to know 
 and see about. Here is an old woman comes 
 from Little Oak Creek Camp. She is the one 
 that makes me feel sorrow every day, and now 
 she catch me up to mad this day, but I did not 
 say any words to her. She talks every day in bad 
 words. Nothing but the bad words every day, 
 and I am very tired of it now, so I do not want 
 her to stay here any more. So I want you 
 to send her off to her place at Little Oak Creek, 
 and if you cannot send her off, I will move out 
 from here. I get tired of this woman sure. 
 Send your policemen, they will send her off, and 
 if they don't, I will do any way to my pleases, 
 because she spoils the whole family, and I hate 
 that business. And if she stays here, we might 
 all dead by sorrow. If she gets rested some- 
 times, I wouldn't say nothing, but kept hold on 
 it. That's the reason we get tired. That is all 
 for to-day. 
 
 "JOHNNY COMES OUT HOWLING." 
 
 Such humors by the way were at best mere 
 alleviations in the serious task of looking to the 
 guardians of the guarded. After nearly twenty 
 years of ungrudging service, direct and indirect, 
 resulting in a substantial advance towards civili- 
 zation, there came in the "Messiah Craze" of 
 1890, and in the culminating disaster of 
 
LIFE AND LABORS OF BISHOP HARE 
 
 Wounded Knee Creek, a discouraging recru- 
 descence of savagery. On November 20, 1890, 
 the Sioux Falls Press printed the following 
 statement from Bishop Hare, recently returned 
 from the Standing Rock and Rosebud Agencies, 
 on the origin of the trouble : 
 
 "Educational and missionary work has ad- 
 vanced rapidly among the Indians of South Da- 
 kota, and the whole Indian country is dotted over 
 with chapels and schoolhouses. The Indians 
 have been so well disposed that even women 
 teachers have been living without fear of mo- 
 lestation at remote and isolated points in the In- 
 dian country with no neighbors but Indians. 
 
 "This quiet has lately, however, been in a de- 
 gree disturbed. A delusion has taken possession 
 of the minds of the wilder elements among the 
 Indians. The leaders in the movement have in- 
 vigorated old heathen ideas with snatches of 
 Christian truth and have managed to excite an 
 amount of enthusiasm which is amazing. They 
 teach that the Son of God will presently appear 
 as the avenger of the cause of the wild Indian; 
 the earth will shiver; a great wave of new earth 
 will overspread the present face of the world and 
 bury all the whites and all the Indians who imi- 
 tate their ways; while the real Indians will find 
 themselves on the surface of the new earth, bask- 
 ing in the light. The old ways will all be re- 
 
THE MISSIONARY TO TWO RACES 237 
 
 stored in primitive vigor and glory, and the buf- 
 falo, antelope and deer will return. 
 
 "The devotees of these ideas are dressed in 
 their exercises in special garb (a shirt made of 
 calico and worn like a blouse, called by them 'the 
 holy' or 'mysterious shirt'), and with the cry, 
 'The buffalo are coming!' the people form rings 
 by joining hands and whirling themselves round 
 and round in wild dances until they fall to the 
 ground unconscious. They are then said to be 
 dead. Their leaders promise that while in this 
 state they will be transported to the spirit world 
 and will see their friends who have died and the 
 Son of God, and accordingly, when they recover 
 consciousness, they tell of the strange visions they 
 have enjoyed. 
 
 "I look upon the movement as the effort of 
 heathenism grown desperate to restore its vigor 
 and reinstate itself. Many of the missionaries 
 have long been expecting such a struggle. 
 
 "The spread of civilization has alarmed the 
 heathen party. Pressed on the one hand by the 
 advance of the whites and on the other by the civ- 
 ilized and progressive party among the Indians, 
 the wilder Indians find themselves cornered and 
 are like wild animals at bay, a state which is apt 
 to give rise to delusion and desperate measures. 
 The present delusion, which, promising as it does, 
 the confusion of all civilized people and the sur- 
 
238 LIFE AND LABORS OF BISHOP HARE 
 
 vival of the advocates of the old Indian life, 
 comes to the Indians very opportunely and has 
 to an alarming degree taken possession of their 
 minds. They gather together at points removed 
 as much as possible from observation and inter- 
 ference, and there, by harangues and songs and 
 dances, work themselves into a frenzy of excite- 
 ment, destroying the implements and symbols of 
 civilization and supplanting them by relics of 
 barbarism. The excitement is, however, confined 
 to particular locations, and in many parts of the 
 Indian country you hear less of it than one does 
 in Sioux Falls. Any attack of the Indians upon 
 our forts and settlements seems to me utterly im- 
 probable. The Almighty is about to dispose of 
 the whites quite effectually, according to the 
 preaching of their prophets. 
 
 "So far as I am able to judge, the movement 
 is not gaining, but rather the reverse. I should 
 fear the results of forcible interference with them 
 in their present excitement. Time will reveal 
 the deception practiced by the ring-leaders, for 
 the promised crisis will not come, and meanwhile 
 the Indians will have danced themselves out. 
 Their prophets have said that the quaking of the 
 earth and the coming of the Messiah would oc- 
 cur at the coining of the next new moon, and 
 when their predictions are not fulfilled the excite- 
 ment will be allayed. Of course this strange 
 
THE MISSIONARY TO TWO RACES 239 
 
 craze revives many dear memories and appeals 
 strongly to the race feeling even in the civilized 
 Indians. In these old ideas the being of many 
 of them moves with the ease of old habit, like 
 machinery well oiled. In Christian thought and 
 life, their natures, not yet thoroughly habituated 
 to them, move like machinery when dry. Many 
 of the Indians look upon the whole movement, 
 however, with disdain, and unless some unfortu- 
 nate move should precipitate organized resistance 
 on the part of the deluded Indian, the craze, like 
 many another, will run its course and pass away." 
 
 Unfortunately, the craze was to have its tragic 
 consequences more tragic for the Indians than 
 for anyone else. So far as the white settlers 
 were concerned there were some who seized the 
 opportunity to show themselves far less coura- 
 geous than many missionaries and Christian In- 
 dians. The Indians afterwards realized that 
 through all the excitement they had no stauncher 
 friends than the "White Robes" as they called 
 the missionaries of the Episcopal Church. 
 Bishop Hare himself, beyond anxiety for his peo- 
 ple of both races, suffered little except in finding 
 himself the subject of an Indian rumor to the ef- 
 fect that when he and one of his missionaries at- 
 tempted to read the Bible, the Ghost Dance in- 
 fluence was so strong that they had to lay it 
 
840 LIFE AND LABORS OF BISHOP HARE 
 
 down. His anxiety called him, according to the 
 "Bishop's Record" in The Church News of 
 January, 1891, "hither and thither to meet spe- 
 cial needs as they arose." First he went to the 
 Standing Rock Reserve, then late in December, 
 to the Pine Ridge Reserve, on which the 
 Wounded Knee fight had just occurred. "My 
 visit to Pine Ridge Reserve," he wrote, "brought 
 me to a scene which contrasted so shockingly with 
 all the signs of progress and peace which have 
 greeted me on my visits for six or eight years 
 past that time will not efface it from my memory. 
 The friendly Indians had all been called in from 
 the ten or twelve farming settlements around 
 their little churches, and were huddled together 
 in the tepees of old times just south of the 
 Agency, and on entering the church, two sights 
 presented themselves. On the church floor, in- 
 stead of the pews on either side of the aisle, two 
 rows of bleeding, groaning, wounded men, 
 women and children; tending them two military 
 surgeons and a native physician assisted by the 
 missionary and his helpers, assiduity and tender- 
 ness marking all. Above, the Christmas green 
 was still hanging. To one of my moods they 
 seemed a mockery to all my faith and hope; to 
 another they seemed an inspiration still singing, 
 though in a minor key, 'Peace, good will to 
 men/ " In a pamphlet of 1891, entitled, "Who 
 
THE MISSIONARY TO TWO RACES 
 
 Shall be the Victim," Bishop Hare went some- 
 what more fully into the political and physical 
 causes of the outbreak than in the newspaper 
 article already drawn upon, and followed the 
 episode to its close. Of the general principles 
 involved, the pamphlet considered the three plans 
 of Indian policy "fight them," "feed them" and 
 "lead them to self-support" and made a plea 
 for the final method. To the distracted natives, 
 the pamphlet more specifically referred as fol- 
 lows: 
 
 "All things were against them, and to add to 
 the calamity, many Indians, especially the wilder 
 element, had nothing to do but to brood over their 
 misfortunes. While in this unhappy state, the 
 story of a Messiah coming, who would reinstate 
 the Indian, with its Ghost Dance and strange 
 hallucinations, spread among the heathen part of 
 the people. The Christian Indians, on the whole, 
 maintained their stand with praiseworthy pa- 
 tience and fortitude; but the dancers were in a 
 state of exaltation approaching phrensy. Re- 
 straint only increased their madness. The dan- 
 cers were found to be well armed and to have 
 donned a sacred shirt of talismanic power. In- 
 subordination broke out on several reserves. 
 The authority of the Agent and of the native 
 police was overthrown. The civilized Indians 
 were intimidated. Alarm spread everywhere. 
 
LIFE AND LABORS OF BISHOP HARE 
 
 No one knew what was coming. The military 
 was summoned to the Agencies. Their appear- 
 ance did not dampen zeal, but fanned the flames. 
 Why should they fear who wore the bullet-proof 
 sacred shirt? 1 Hence, when Colonel Forsythe's 
 cavalry overtook Big Foot's band (off their own 
 reserve, and apparently bent on mischief), and 
 endeavored to take from them their arms after 
 their surrender, the commanding officer's for- 
 bearance and coolness availed nothing. The 
 prayers of the medicine man and his assurance 
 that the bullets would not penetrate their ghost 
 dance shirts prevailed, and although two pieces 
 of artillery were trained upon them and the sol- 
 diers who surrounded them outnumbered the 
 Indian warriors three or four times, they fell 
 suddenly upon the troops at a signal from the 
 medicine man with savage fury and often con- 
 tinued fighting even when wounded and dying. 
 The soldiers retaliated with terrible results. In- 
 dian men, women, and boys engaged in the fight, 
 and Indian men, women and boys paid the pen- 
 alty. What is to follow no one knows. 
 
 "Such is the sad story." 
 
 When these words of Bishop Hare's were 
 
 i "When one of the women, wounded in the fight, was approached 
 as she lay in the Church and told by Miss Goodale she must let 
 them remove her ghost dance shirt in order the better to get at 
 her wound, she replied, 'Yes, take it oft 7 . They told me a bullet 
 would not go through. Now, I don't want it any more.' " 
 
THE MISSIONARY TO TWO RACES 843 
 
 written there was no foreseeing that the "Mes- 
 siah Craze" was virtually the final flicker of the 
 ancient spirit of the Sioux. The new "way" as 
 the Indians so generally called it had become 
 their way to an extent which made the adaptation 
 of it to their needs, rather than its introduction, 
 the prevailing work of church and state. This 
 chapter will have failed of its purpose if the 
 reader has not felt that Bishop Hare made an all- 
 important contribution to such a result. One 
 who observed his work in the very period which 
 has been under consideration bore a memorable 
 testimony to its value. In 1887, Mr. J. B. 
 Harrison, the penetrating author of Certain 
 Dangerous Tendencies in American Life, wrote 
 in his Latest Studies on Indian Reservations: 
 
 "I know of no man who has accomplished more 
 for the civilization of the Indians of Dakota, or 
 for the advancement of all improving and civiliz- 
 ing influences in the country adjacent to the 
 reservations, than Bishop Hare, of the Protestant 
 Episcopal Church. Some religious workers on 
 the frontier are successful by means of mere 
 rude strength or physical vigor. They influence 
 men all the more because of the coarseness of 
 taste and fibre which is common to them and to 
 many of the people among whom they live. But 
 here is a man made up of all gentle and pure 
 qualities; at home in 'the still air of delightful 
 
344 LIFE AND LABORS OF BISHOP HARE 
 
 studies'; who would be a leader among the best 
 anywhere; who unites to a soldier's fearlessness 
 and invincible devotion a spirituality so lofty 
 and tender that one shrinks from characterizing 
 it while he is still in the flesh, who is laying the 
 foundations of Christian civilization on broad 
 and far-reaching lines in a region large enough 
 to be a mighty empire. He long ago saw the 
 need and opportunity of the time, and answered 
 to its call. I am not a member of the Protestant 
 Episcopal Church. It is only as a student of 
 civilization that I have written of any of the mis- 
 sionary enterprises among the Indians. But this 
 man ought to have whatever he wants of means 
 for his work, with remembrance and honor from 
 all good men." 
 
VIII 
 
 IN JAPAN AND CHINA 
 
 1891-1892 
 
 BEFORE dealing in any detail with the cir- 
 cumstances under which Bishop Hare 
 turned from South Dakota in 1891, and again 
 in 1892, for brief terms of service as a Missionary 
 Bishop first in Japan and then in Japan and 
 China, an incident of prophetic suggestion must 
 be related. Soon after he became Bishop of 
 Niobrara he entered the mission rooms at the 
 Bible House in New York one day, accompanied 
 by an Indian deacon and student and met there, 
 according to a writer in The Churchman, "the 
 English missionary Bishop to Japan with a 
 Japanese student. The Indian started to note 
 a fancied or real resemblance to an Indian 
 friend, and the young Japanese started also in 
 surprised admiration of the Indian's tall sinewy 
 form and his swarthy features, thinking that he, 
 too, saw some resemblance to a friend in the 
 Orient. Introductions took place, and these 
 students of the same Gospel seemed at once to 
 
 45 
 
LIFE AND LABORS OF BISHOP HARE 
 
 come very near each other. They registered 
 their names and left the room, but the young In- 
 dian asked permission to return a moment, and 
 drew from his finger a ring, a plain circlet of 
 gold that he wore, and slipped it on the finger 
 of his new-found brother. The young Japanese 
 did the same, the rings being thus interchanged." 
 No occurrence could have typified more fitly the 
 essential oneness of all missionary work espe- 
 cially as Bishop Hare was destined in his own 
 person to represent it. 
 
 At the beginning of February, 1891, the 
 House of Bishops met in special session in New 
 York to consider the needs of the mission to 
 Japan. Bishop Williams, in charge of the juris- 
 diction of Yedo since 1874, had resigned in 1889, 
 and the work was suffering for lack of leader- 
 ship. The Church of England had its own 
 mission, under Bishop Bickersteth, in Japan, 
 and, besides the administrative needs, there were 
 questions about the division of authority and 
 labor between the two branches of the Anglican 
 communion. It was decided, therefore, to send 
 out a member of the House of Bishops who 
 should act virtually as an ambassador of the 
 Protestant Episcopal Church in America, and 
 carry to the mission workers such assistance as a 
 confidential, sympathetic and authoritative ad- 
 viser could bring. Bishop Hare's rich experience 
 
IN JAPAN AND CHINA 247 
 
 in dealing with a non-Christian people and a 
 national government designated him as the best 
 man for this delicate mission. Accordingly the 
 House of Bishops on February 4, 1891, re- 
 solved, "That the Bishop of South Dakota be 
 requested on behalf of this House and as its rep- 
 resentative to proceed to Japan for the purpose, 
 so far as may be practicable, of administering 
 the affairs of that jurisdiction for six months or 
 a year, at his option, unless a Bishop shall earlier 
 be elected and consecrated for the Missionary 
 Jurisdiction of Yedo." The Board of Missions 
 promptly pledged its cooperation with Bishop 
 Hare in his important undertaking, asked him to 
 act also as its representative in Japan, and 
 promised to meet all expenses to be incurred. 
 
 Bishop Hare immediately wrote the following 
 letter: 
 
 YORK, 22 BIBLE HOUSE, 
 
 "February 4, 1891. 
 
 "To the Clergy and Laity of the Missionary 
 District of South Dakota. 
 
 "DEAR BRETHREN: Affairs took a turn to- 
 day in the House of Bishops to me most unex- 
 pected, and so likely to be misunderstood, that I 
 feel I should communicate at once with my dear 
 fellow-helpers in South Dakota. 
 
 "As is well known, Japan has for a number of 
 
248 LIFE AND LABORS OF BISHOP HARE 
 
 years offered a field for missionary enterprise of 
 extraordinary promise, and ecclesiastical affairs 
 are now approaching a crisis there, which will, 
 in all probability, make this an epoch in the 
 history of the Church. This particular field of 
 missionary enterprise has occupied, therefore, not 
 a little of the time and attention of the House 
 of Bishops for a number of years, and especially 
 at its meeting in New York in 1889, and again 
 at Pittsburgh in 1890. Its needs were the occa- 
 sion of the gathering together of the Bishops 
 this week. 
 
 "The conclusion was reached by the Bishops 
 that one of their own number should be sent to 
 Japan without delay, to act there in their behalf 
 and as their representative. I was selected to 
 perform this duty. The obstacles in the way of 
 my acceptance seemed to me insurmountable, in 
 view of the ordeal through which the South Da- 
 kota Mission has been lately passing; depressed 
 in the Eastern Deanery by the results of an ex- 
 traordinary drought, and strained in the Nio- 
 brara Deanery by an outbreak of wild life. This 
 exigency the Bishops did not overlook, but, sur- 
 veying the whole field of the work of the Church, 
 they were of opinion that I should give a num- 
 ber of months to Japan, and they urged their 
 wish upon me in a unanimous vote and in terms 
 of brotherly affection and confidence, which 
 
IN JAPAN AND CHINA 849 
 
 made it practically impossible for me to refuse 
 to be guided by their will. 
 
 "My heart is with you, my dear brethren, to 
 live and die with you, but, all things considered, 
 the resolution of the House of Bishops came to 
 me almost as if it had begun with the words 
 adopted by a council of the Church in the early 
 days: 'It seemed good to the Holy Ghost and 
 to us.' I could not but obey it. 
 
 "I expect to return to Sioux Falls about the 
 middle of February, and to start for Japan early 
 in March. 
 
 "My absence will, I fear, entail inconvenience 
 upon you, dear brethren of the clergy and laity, 
 but you will bear them with patience and cheer- 
 fulness, and make up for my lack of service by 
 special zeal and fidelity, for the sake of the 
 'Church, the body of Christ, in which all the mem- 
 bers, whether in South Dakota, in Japan, or else- 
 where, are one. You will also spare me, I am 
 sure, in these ensuing weeks of preparation for 
 my new duties, all demands upon my time, ex- 
 cept those which are most urgent, and let me rest 
 assured, in my- absence, that every one of you, 
 clerical and lay, will, in his own vocation and 
 ministry, stand fast in his place, so that I may 
 find you on my return in unbroken rank, and the 
 work of the Lord prospering in your hands. 
 
 "I hope to communicate to you later the pro- 
 
S50 LIFE AND LABORS OF BISHOP HARE 
 
 vision which will be made for the management of 
 the ecclesiastical affairs and the missionary work 
 of the Jurisdiction. 
 
 "Your affectionate Friend and Bishop, 
 
 "WILLIAM H. HARE.' 
 
 With no delay he set about preparing himself 
 for what he had to do. All available informa- 
 tion bearing on his task was sought. Phillips 
 Brooks had recently visited Japan, and to him he 
 went for counsel. In a characteristic reply to 
 Bishop Hare's letter he made his plea "for some 
 larger Christian union and cooperation than we 
 are able to reach in America." "It will be dread- 
 ful," he wrote, "if we settle down there to the 
 same condition of things which we have here, 
 making close association with the English mis- 
 sionaries there because of their Episcopacy, and 
 keeping aloof from the great free, sensible and 
 effective work which the non-Episcopal Ameri- 
 cans have been doing there for years. It is with 
 them that our real sympathies belong. . . . 
 Now is the time and that is the place to see what 
 can be done in the way of genuine unity, and to 
 show what all the abundant talk about the thing 
 is worth." To whatever extent Bishop Hare 
 may have sympathized with these sentiments 
 and the kinship of spirit between the two men en- 
 sured frank speech and mutual understanding 
 
IN JAPAN AND CHINA 851 
 
 it must have been clear to them both that 
 under the commission from the House of Bishops 
 the visiting Bishop could exercise but a brief 
 and limited authority. Other friends offered 
 other suggestions, and on March 3, 1891, 
 Bishop Hare left Sioux Falls for his long jour- 
 ney. 
 
 From the "Bishop's Record" in the March 
 number of The Church News an item of obser- 
 vation on the "Overland Flyer" to San Fran- 
 cisco may be taken: "The most eventful occasion 
 was the half hour I spent promenading the plat- 
 form at Laramie where I was a witness of a 
 typical mode of salutation indulged in by two 
 friends of the rougher class. One espied the 
 other from the platform of the car where he was 
 standing, and exclaiming, 'Hello!' moved to- 
 ward him with outstretched hand and a hearty, 
 'You devil, how are you?' to which the other with 
 equally courteous phrase replied, 'Damn you, 
 how d'ye do?' And so they stood with hands 
 grasped and beaming faces which told of genu- 
 ine friendship. Profanity has a character of its 
 own on the lips of such men God forgive them 
 and evidently they do not always mean what 
 they say. And I suppose that, so far as the use 
 of language is concerned, if 'Puss' and 'Toad' 
 may be terms of endearment in some circles, 
 'Devil' may be an expression of friendship in 
 
85% LIFE AND LABORS OF BISHOP HARE 
 
 another. Indeed, that very night a mother in 
 the section of the sleeping car next to me, while 
 preparing her little daughter of two years old 
 for bed, clasped her to her bosom with the words, 
 'You wretched rogue!' and laid her to rest say- 
 ing 'Good-night, sweetheart/" 
 
 Arriving at San Francisco at three o'clock on 
 Sunday afternoon, he found himself announced 
 to preach at Trinity Church in the evening, and 
 did so to a congregation of a thousand persons. 
 "Well," he wrote in his "Record," "I pleaded 
 for Missions as earnestly as a very tired man 
 could." 
 
 His progress eastward may be followed in a 
 letter from the ship: 
 
 "NORTH PACIFIC OCEAN, 
 "Belgic, Oriental & Occidental SS. 
 
 "March 23, 1891. 
 
 "Here I am in mid-ocean, about twenty-seven 
 hundred miles from San Francisco and about 
 twenty-four hundred from Japan; as helpless 
 and hopeless, should anything happen to this lit- 
 tle shell that floats on the vast heaving deep as 
 one of the sea-gulls that flies in our wake should 
 it break one of its wings. 
 
 "But I set sail auspiciously. Bishop Nichols 
 added to all his other kindnesses an appointment 
 of a quiet celebration of the Holy Communion 
 
IN JAPAN AND CHINA *53 
 
 in Grace Church the day I left, and the rain 
 ceased falling and the clouds broke soon after. 
 The Bishop with two of the clergy 'accompanied 
 me to the ship.' I bade them good-by before 
 the vessel swung loose from the dock and busied 
 myself in my stateroom, finishing letters to send 
 ashore by the pilot, so that I avoided the parting 
 from my native land; and when I went on deck 
 a fog had settled down and shut us in. 
 
 "The ship is neat and clean and snugly built, 
 inspiring confidence and also a certain pride in 
 her as she triumphantly mounts the great rolling 
 waves that come marching with a menace toward 
 her, or gracefully recovers herself from a more 
 than ordinarily deep careen as though she were 
 conscious of her power and was amused at our 
 alarm. But she makes slow progress. She is 
 loaded down almost to the water's edge, 300 tons 
 of sugar for Japan, 2,500 tons of flour for Hong 
 Kong, and 1,300 tons of coal for her own use, 
 being part of the cargo. We have had head 
 seas and the wind has been adversely almost all 
 the time, and she makes only about 270 miles a 
 day. Alas, I fear we shall not reach Japan in 
 time to celebrate Easter. 
 
 "I had no conception what a lonely waste of 
 waters the North Pacific Ocean is. We have 
 not had a glimpse of land, nor sighted any craft 
 of any kind whatsoever, nor seen fish singly nor 
 
254 LIFE AND LABORS OF BISHOP HARE 
 
 in shoals, since we lost sight of land the first day, 
 and the captain tells us we shall fare no better 
 till we approach Japan. 
 
 "There are but nine cabin passengers beside 
 myself, so that there is plenty of room. These, 
 with the steerage passengers (175 Chinese and 
 a dozen Japanese) and the officers and men of 
 the ship constitute its living freight. The cabin 
 passengers are a young Methodist minister, and 
 his wife from Georgia, who is going out as a 
 missionary to Japan; a gentleman and his wife 
 from St. Louis, seeking recreation; a Scotch 
 laird, one Irish and one English gentleman, 
 men of business in China and elsewhere; a Japa- 
 nese gentleman who is returning frOm Paris 
 where he has been in mercantile pursuits some 
 years; and last, a Chinaman from San Fran- 
 cisco, a successful man of business who has eight 
 or nine shops there, the best fed, the sleekest and 
 most rotund, the most jocund, too, of the com- 
 pany, as full of communicativeness as his mod- 
 erate command of 'pidgin' English will admit, 
 and evidently well content with himself, his busi- 
 ness, and, not least, his wife, whose photograph 
 he produces in select companies and displays her 
 loaded with costly tokens of his love, appareled 
 in richly embroidered silks, her wrists clasped 
 with several bracelets, one pair of which is worth, 
 
IN JAPAN AND CHINA 255 
 
 he says, $300, and precious stones pendent from 
 her ears. Happy wife, one thinks, until the 
 fond husband adds, 'She go out only four times 
 a year. She spend no money except on herself 
 and for herself.' 
 
 "The weather has been moderately good thus 
 far, rain and clouds and clear weather having 
 had an equal share; the temperature has ranged 
 from 60 to 70 degrees, so that I have been on 
 deck a good deal. I have escaped seasickness, 
 have been well, and time has not hung heavily 
 on my hands. The quiet and opportunity to 
 read have been as refreshing as they are to me 
 unusual. 
 
 "I am writing this March 23, Monday, and 
 am just waking up to the full meaning of an 
 odd experience. It was Saturday when I lay 
 down to sleep last night, but when I awoke this 
 morning, instead of its being Sunday, it was 
 Monday. One day had dropped out of life. 
 We were just half-way round the world from 
 Greenwich, therefore, on reaching the 180th de- 
 gree of west longitude we had to drop a day in 
 order to keep time with the rest of the world. 
 It requires quite an intellectual effort to fit this 
 fact in with one's ordinary modes of think- 
 ing. . . . 
 
 "That Sunday, however, might not be utterly 
 
256 LIFE AND LABORS OF BISHOP HARE 
 
 ignored, the captain arranged for a service Sat- 
 urday evening, at which, as on the previous Sun- 
 day, I officiated. 
 
 "That word, 'pidgin', which I just used, has 
 a curious origin. 'Pidgin English' means 'busi- 
 ness English', or English such as is used in trade, 
 'pidgin' being the nearest approach the Chinese 
 tongue makes toward pronouncing the word 
 business. When first heard, it is intensely amus- 
 ing, as will appear from the samples of it I send 
 herewith. Let me premise that 'man-man 5 and 
 'chow-chow' in the first stanza mean respectively, 
 stop and eat, and that in the second stanza 'chop- 
 chop' means immediately, 'maskee' never mind, 
 and 'chop' a device. 
 
 "LITTLE JACK HORNER in Pidgin English. 
 
 "Littee Jack Homer man-man one corner, 
 He chow-chow one Chlisman pie, 
 He puttee he thumb, he catchee one plum, 
 
 'Hi yah! Good boy b'long my!' " 
 
 "EXCELSIOR, in Pidgin English. 
 
 "Nightee time begin chop-chop, 
 One man walkee, he no can stop, 
 Maskee snow, maskee ice, 
 He cally flag with chop so nice. 
 Top side, 'Go lah !' " 
 
 "Two Chinamen have died during the voyage. 
 According to the custom on which their friends 
 
IN JAPAN AND CHINA 257 
 
 strenuously insist, their bodies are to be returned 
 to their native land, not consigned to the deep 
 as they would have been if they were the bodies 
 of Europeans. They have been embalmed and 
 are now lying in large coffins of a special Chi- 
 nese make strapped fast to the deck near the 
 stern of the ship, a perpetual memento mori. 
 
 "We call this desire to be buried in their own 
 native land superstition, and perhaps it is, but 
 it may deserve a better name. Joseph's com- 
 mand, as he lay dying in a foreign land, was 
 'Ye shall carry up my bones from hence,' and 
 the patriarchal Jacob's request was, 'Bury me 
 with my father in the cave that is in the field of 
 Ephron the Hittite. There were buried Abra- 
 ham, and Sarah, his wife. There they buried 
 Isaac and his wife. And there they buried 
 Leah.' Here, as in other things, perhaps all 
 hearts are alike. Indeed, as I travel and see 
 more and more of men, this unity impresses me 
 more profoundly. We have a motley assort- 
 ment of humanity aboard this ship, American, 
 English, Scotch, Irish, Chinese, Japanese, a 
 negro, a Tahitian and others, but as I watch 
 them in their movements, when seasick and when 
 well, when basking in the sun or when huddling 
 together to get out of the rain, or scampering 
 with exclamations to escape a wave that breaks 
 over the ship, there rises in my mind this instinc- 
 
258 LIFE AND LABORS OF BISHOP HARE 
 
 tive comment, reappearing like a refrain, 'As in 
 water face answers to face, so the heart of man 
 to man,' and the prayer will force its passage 
 through the difficulties in the way of its accom- 
 plishment which the intellect marshals, that the 
 one heart of humanity may be united in one 
 great adoring love of its common Lord. 
 
 4 *O God, who hast made of one blood all na- 
 tions of men for to dwell on all the face of the 
 earth, and didst send Thy blessed Son to preach 
 peace to them that are far off and to them that 
 are nigh: grant that all Thy people everywhere 
 may seek after Thee and find Thee; and hasten, 
 O Lord, the fulfillment of Thy promise to pour 
 out Thy Spirit upon all flesh: through Jesus 
 Christ our Lord.' 
 
 "EASTER DAY, 9 p. M. 
 
 "We are now sailing up the Gulf of Yeddo 
 and shall drop anchor off Yokohama about 10 
 p. M. and not go ashore till morning." 
 
 In a preaching service to Japanese within two 
 weeks of his arrival Bishop Hare put to the test 
 of practical use the thought to which the sight 
 of the motley assemblage on shipboard had 
 prompted him. In a letter of April 12, he 
 wrote: 
 
 "I began my address to-night somewhat thus: 
 " 'You will say, perhaps, as you see me rise, 
 
BISHOP HARE AND HIS JAPANESE INTERPRETER 
 
IN JAPAN AND CHINA 259 
 
 "Who is this stranger?" No, I am not a 
 stranger. I have traveled the world over, 
 among white people, yellow people, red people, 
 black people, and I never was a stranger any- 
 where ; for tears have trickled down these cheeks 
 and they were salt, and I find all the world over 
 that human beings weep and their tears are salt. 
 This body of mine is full of blood, and the 
 blood is red and warm. Bad news has come to 
 me during my life, and my heart has beaten 
 quick, and I have felt a choking at my throat. 
 Has it ever been so with you, my friends? Tell 
 me. Ah, I see the answer in your looks. You 
 have your troubles. And now you are ready to 
 say, 'We do not understand your language, but 
 we do understand your heart. You are no 
 stranger. We call you brother.' 
 
 "I felt that I had reached them, and it was 
 easy to tell of the grace that comes by Jesus 
 Christ." 
 
 By such insistences upon the essential unity of 
 human nature Bishop Hare had brought himself 
 close to his Indians, and now in Japan the same 
 spirit wrought the same results. Linking his 
 immediate experiences with those still farther in 
 the past, a striking incident may be recounted. 
 When he was General Secretary of the Foreign 
 Missionary Society he made an appeal in a cer- 
 
260 LIFE AND LABORS OF BISHOP HARE 
 
 tain church for foreign missions. In the collec- 
 tion that followed was found an envelope con- 
 taining a diamond ring and a note saying that 
 the owner of it had no income, but wished the 
 ring sold and the proceeds devoted to missions. 
 Mr. Hare as he was then felt some uncer- 
 tainty about the best course to pursue; but 
 friends of the foreign work removed it by buy- 
 ing the ring, and having it set in one of the ves- 
 sels of a communion service purchased with the 
 price of it. This communion silver the Gen- 
 eral Secretary sent to the mission at Osaka 
 in Japan, and when at this mission as visiting 
 Bishop he made his first celebration of the Holy 
 Communion in Japan, he instantly recognized 
 the very service which he had bought and shipped 
 eighteen years before. To the official as to the 
 man the Japanese Christians might well have 
 said: "You are no stranger. We call you 
 brother." 
 
 . It was of course chiefly in his official capacity 
 that he was to make himself known to the Japan- 
 ese. Between March 30, when he landed, and 
 July 29, when he sailed for the United States, 
 he "preached sixty-seven times, celebrated the 
 Lord's Supper twenty-eight times, confirmed 
 two hundred and fifty-eight persons (of whom 
 seventeen were for Bishop Bickersteth) , or- 
 dained five deacons, and licensed thirty-one cate- 
 
IN JAPAN AND CHINA 261 
 
 chists." Immediately upon landing he met 
 Bishop Bickersteth, and during his stay had fre- 
 quent and profitable consultations with the re- 
 tired Bishop Williams. After traveling exten- 
 sively through the country and studying the 
 whole situation he drew up a plan for the di- 
 vided administration of the American and Eng- 
 lish missionaries of his own communion, to 
 which Bishop Bickersteth agreed. As he had 
 looked upon much of his work for the Indians as 
 merely preliminary, and conducive to self-help, 
 so he regarded the function of Americans and 
 Englishmen in Japan. In the formal report 
 of his mission he drew upon the agreement be- 
 tween himself and the English bishop: "We 
 regard the work of the foreign Bishops as pro- 
 visional. The whole state of thought and feel- 
 ing among the Japanese forbids the introduc- 
 tion into Japan, as permanent institutions, of 
 branches of either the English or the American 
 Church, and nothing would offend the national 
 feeling and hinder the extension of the Church 
 more than the giving the Japanese just cause 
 for suspecting that we desire or intend to impose 
 upon them a permanent foreign episcopate. 
 
 "Every wise principle of propagating the 
 Gospel in Japan demands that our work should 
 be regarded as that of so directing the missions 
 of the American and English Churches that a 
 
LIFE AND LABORS OF BISHOP HARE 
 
 Japanese independent and self-supporting 
 church shall be the result. Indeed these 
 churches have so far committed themselves to 
 this policy that a Japanese Church with its own 
 constitution and canons has been in existence for 
 some years. The English and American Bish- 
 ops are not regarded by the Japanese, and 
 should not be regarded by us, as having juris- 
 diction over dioceses finally delimited, but rather 
 as forerunners in the Episcopate of Japanese 
 Bishops who will exercise jurisdiction over such 
 permanently defined dioceses as the expansion of 
 the Japanese Church may in future demand." 
 
 This far-seeing counsel was supplemented, in 
 Bishop Hare's confidential report to the Pre- 
 siding Bishop, by a concluding paragraph which 
 immediately followed an emphatic plea for send- 
 ing "one of more than ordinary natural endow- 
 ments, of large acquirements and of special 
 gifts of peace," to become the Episcopal head 
 of the Japanese mission: "I do not fear that 
 there is any danger that such a messenger of the 
 Church's love will find this Episcopal career 
 prematurely cut short by the rapid development 
 of the Japanese Church and the creation of a na- 
 tive Episcopate. In the first place, the Japan- 
 ese are now looking back upon the former hot 
 haste in adopting foreign thoughts and customs 
 with a feeling of wounded pride and loss of 
 
IN JAPAN AND CHINA 263 
 
 self-respect, and will make haste slowly in the 
 future. In the second place, the work of the 
 foreign bishops will be that of gradually divid- 
 ing up their present vast jurisdiction and setting 
 off independent Missionary Districts under na- 
 tive Bishops, and this process will hardly be so 
 far completed as to require the withdrawal of the 
 foreign bishops from Japan within a genera- 
 tion." 
 
 Bishop Hare did not forget the hope of Phil- 
 lips Brooks that something might be done in 
 Japan for Church unity. According to his re- 
 port to the Presiding Bishop, he introduced the 
 subject at a gathering of the clergy of both the 
 English and American missions, shortly after 
 his arrival, "and pressed it as one of the matters 
 which lay nearest to the hearts of the American 
 Bishops." But "alas," he said, "denominational 
 lines are almost as clearly drawn in Japan as in 
 America. Each Mission reproduces there the 
 mind of the home religious body which supports 
 it." What would happen should all foreign 
 control be withdrawn, he could not foretell, but, 
 realizing the "enthusiasm, generosity, enterprise 
 and statesmanship" exhibited by other bodies, 
 feared that the result could not be "favorable to 
 the claims of the Anglican Communion." 
 
 His own belief that the branch of the Church 
 which he represented could bring to a people 
 
264 LIFE AND LABORS OF BISHOP HARE 
 
 schooled in tradition and order what would suit 
 them best was unwavering. This belief, and the 
 wise encouragement which one of his experience 
 was qualified to give, he carried to the scattered 
 workers in missions, schools, hospitals and Di- 
 vinity School. On May 29 the clergy and laity 
 of the Japanese Church held a convocation in 
 Trinity Church, Tokio, and heard an address 
 from Bishop Hare. The following passages 
 from it will speak for the union of practical wis- 
 dom and spiritual stimulus which marked his 
 work in Japan as well as at home: 
 
 "Let us not deceive ourselves. There are 
 stubborn facts and fundamental principles to 
 be encountered. It is easy to express fine senti- 
 ments. It is easy to spin theories of coopera- 
 tion. Yet, as a matter of fact, actual life is a 
 great descent from the realm of airy ideas. It 
 is made up of incongruities, and uncongeniali- 
 ties and inequalities of duties to be done as well 
 as rights to be enjoyed, of annoyances to be 
 borne as well as privileges to be exercised. In- 
 convenient facts meet us everywhere. Every 
 plan for improvement will require able men for 
 its execution, and money for its support. 
 Where shall we find them? Manifestly then 
 we must compel ourselves to turn from specula- 
 tions which have cut loose from things as they 
 really are and fit ourselves in with sober ugly 
 
IN JAPAN AND CHINA 265 
 
 facts. We must leave theories as to how things 
 should be done for the practical question how 
 they can be done. We must descend from the 
 heights of fancy to the arena of real everyday 
 life. . . . 
 
 "The question must arise in every thoughtful 
 Christian mind whether our branch of the Catho- 
 lic Church is fitted for work among the people 
 of Japan. I firmly believe that it is, but not 
 the Church in the guise in which, as it seems to 
 me, some of her converts are disposed to present 
 her, ashamed to lift her head and boldly assert 
 claims; robbed of her Church seasons, despoiled 
 of her beautiful garments, reduced from her 
 supernatural origin to a thing of man's device, 
 her ministers regarded as mere teachers and no 
 longer as 'ministers of Christ and stewards of 
 the mysteries of God'; her sacraments degraded 
 to mere signs. Such a Church will give very 
 little offense in any quarter, I am aware; and 
 very little blessing too. A policy which sur- 
 renders everything can end only in ignominy. 
 Respect was never secured by servility, nor a 
 battle ever won by cowardice. 
 
 "We are bound by a sacred tie to all who name 
 the name of Christ, both theirs and ours, and 
 nothing can be more contrary to our religion 
 nor more inexpedient practically than envyings 
 and disputes among Christian people. Let us 
 
266 LIFE AND LABORS OF BISHOP HARE 
 
 bear with and love each other. But the Episco- 
 pal Church has its distinct calling and we must 
 have a right self-confidence. We should give 
 liberty to all and should have no hesitation in 
 claiming it for ourselves. Influences from the 
 ultra-Protestant world, which in some quarters 
 in Japan have perhaps overborne us in the past, 
 should be resisted and we should boldly, though 
 generously, hold aloft apostolic faith and apos- 
 tolic order, bearing the double witness against 
 extremes on both sides of us which has been 
 historically our calling. 
 
 "If we be regarded as having come here with 
 other religious bodies that each may make its 
 contribution to a new religion and Church for 
 Japan, why should we present our special con- 
 tribution so highly diluted as some would make 
 it? And if we have come on a nobler errand, 
 hoping that our branch of the Church, rich in 
 apostolic faith and order, yet capable of adjust- 
 ment in its current opinions and in its admin- 
 istration to the needs of different times and 
 places, may prove the source from which the peo- 
 ple of this land shall eventually derive their 
 permanent Church life and the type according 
 to whose essential form they will develop it, then 
 we should present our Church, not despoiled, 
 nor deformed, nor halting, nor uncertain, but 
 
IN JAPAN AND CHINA 267 
 
 in the glory of her holy confidence and her 
 strength." 
 
 "It is one thing surely to ask a fair chance to 
 present our Church as in her fullness she is, and 
 quite another thing to try to impose upon all the 
 adoption of all her minor characteristics. One 
 may advocate the former course and utterly dis- 
 approve of the latter. 
 
 "Let us never in the midst of the business of 
 the Church lose sight of the fact that there is 
 such a mistake as that of being very busy with 
 the affairs of the Kingdom of heaven and yet 
 of possessing very little personal knowledge of 
 the King; nor let us forget in trying to fit our 
 work in with the conditions in which we find our- 
 selves that the supreme need of men everywhere, 
 whatever may be their superficial desires, is just 
 that need which certain Greeks expressed, as we 
 are told in St. John's Gospel, 'Sir, we would see 
 Jesus.' I feel sure that the highest conviction 
 of us all is, however much passing things may 
 for a time divert us, that the supreme desire and 
 effort of a Christian should be to fix his own full 
 gaze, and to fix the gaze of others, upon Jesus 
 Christ, the Son of God made man. 
 
 "But it is the real essential Christ that the 
 Japanese need to know. Christ, not as though 
 the nature which He assumed were merely an 
 
268 LIFE AND LABORS OF BISHOP HARE 
 
 Oriental or merely an Occidental nature, but a 
 human nature. Christ as uniting in Himself 
 the common properties of humanity; Christ, 
 not a son of a man, but the Son of man. And 
 Christ not as Englishmen or Americans find 
 that they can appropriate Him, but Christ as the 
 Japanese mind can appropriate Him Christ 
 seen by the Japanese from their own point of 
 view: but yet one and the same Christ for all; 
 Christ as the Catholic Church presents Him; 
 Christ, 'The brightness of God's glory, and the 
 express image of His person' ; Christ 'manifested 
 in the flesh,' and 'obedient unto death,' Christ 
 'raised up from the dead by the glory of the 
 Father'; Christ 'set at His right hand as the 
 Head over all things to the Church, which is 
 His body'; and Christ in the Church and by 
 means of the Church filling the earth with His 
 gifts of grace." 
 
 Sailing from Yokohama on July 29, Bishop 
 Hare reached South Dakota in time to take part 
 in the Convocation of seventeen hundred Chris- 
 tian Indians on Rosebud Reserve, beginning 
 August 29, 1891. For a few months he took 
 up the work of his own mission with vigor. But 
 his work in Japan was not yet fully accom- 
 plished, and at the end of the year he issued the 
 following letter: 
 
IN JAPAN AND CHINA 269 
 
 "Sioux FALLS, SOUTH DAKOTA, 
 
 "December 30, 1891. 
 
 "To the Clergy and Laity of The Protestant 
 Episcopal Church in South Dakota. 
 
 "MY DEAR BRETHREN: It has become again 
 my duty to make a visit to Japan. That I 
 should do so has all along been the wish of the 
 members of our Mission there, and it has been 
 urged upon me by the Presiding Bishop and 
 the Board of Managers of our Missionary So- 
 ciety. 
 
 "A short visit to the brethren in China whom 
 death has recently bereft of their Bishop is in- 
 cluded in the programme. 
 
 "It is with great difficulty that I can under- 
 take this duty, and I have approached it with 
 much reluctance, but the reflection that those 
 whom I esteem think I can be of service, helps 
 me to its performance and I need now only your 
 sympathy and prayers on my way and in my 
 work to enable me to depart with a cheerful 
 spirit. 
 
 "I have so arranged my movements that I 
 shall be able, by God's blessing, to accomplish 
 with expedition the work which most needs to 
 be done. I expect to be absent but a little over 
 three months. I purpose leaving Sioux Falls 
 the evening of January 8, and to sail from Van- 
 
270 LIFE AND LABORS OF BISHOP HARE 
 
 couver on the S.S. Empress of India, January 
 13. 
 
 "The steamer stops at Yokohama, Japan, 
 from twelve to twenty-four hours, and during 
 that time I shall have opportunity to confer with 
 the authorities of the Japanese Mission who will 
 come to Yokohama to meet me and arrange for 
 my work in Japan on my return. I expect to 
 proceed then on the same steamer to Shanghai, 
 China, and spend two or three weeks among the 
 Mission Stations in China. I shall then accord- 
 ing to my plan retrace my steps to Japan and 
 spend a month in that land, and hope to be back 
 in time to celebrate Easter (April 17), in South 
 Dakota. 
 
 "The Standing Committee will be the Ecclesi- 
 astical Authority during my absence and I will 
 ask you to consider the arrangement made for 
 the current business of the Mission during my 
 previous absence as being now again in opera- 
 tion. Your faithful friend, 
 
 "WILLIAM H. HARE, 
 "Missionary Bishop" 
 
 These plans, modified by necessity in some of 
 their details, were essentially carried out. The 
 letter does not say that the serious illnesses of 
 his father and father-in-law, each nearly eighty- 
 four years old, rendered his leaving America es- 
 
IN JAPAN AND CHINA 
 
 pecially difficult at this time. While still uncer- 
 tain of the outcome of his father's illness he 
 wrote to his sister Mary from Japan: "I can 
 remember nothing concerning him that is incon- 
 sistent with the highest integrity, the keenest 
 sense of honor, the most controlling faith in God 
 and in His dear Son. Whether he wake or 
 sleep, therefore, he lives as a present power." 
 During Bishop Hare's absence his father died. 
 As the absence was briefer than that of the year 
 before, and as the work to be done was chiefly 
 the completion of things left unfinished, the pres- 
 ent record may also be briefer. A letter from 
 the outward bound ship is to be preserved: 
 
 fe SS. Empress of India, 
 
 "January 25, 1892. 
 
 "It is a wild and stormy morning and cold as 
 well. The sea runs high and approaches the 
 vessel in formidable waves. They heave her, 
 roll her, lash her, deluge her by turns. We go 
 to and fro and stagger like a drunken man. As 
 the sea breaks over the vessel it freezes and the 
 whole fore part of the ship is covered, rigging, 
 forecastle and forward saloon, with a coating of 
 ice from two to four inches thick. 
 
 "I will try my hand, however, at the com- 
 mencement, at least, of a letter, hoping to finish 
 as we near Yokohama. 
 
272 LIFE AND LABORS OF BISHOP HARE 
 
 "The weather has been bleak and dreary ever 
 since we left port and we have seen but little 
 sunshine. I doubt whether one ever does up in 
 these high northern latitudes. Day before yes- 
 terday we ran so near the Aleutian Isles that we 
 saw several of them like vast masses of snow 
 upon the deep; but our little world aboard ship 
 is, on the whole, a cheery scene. The vessel is 
 a noble one and meets the heavy seas as if she 
 felt she was equal to any emergency. She is 
 well lighted and airy and is, in all her appoint- 
 ments, one of the most satisfactory I ever sailed 
 on. There is an abundance of room, too, for 
 there are but twenty-odd saloon passengers and 
 the ship has accommodations for over a hundred. 
 I have a state-room all to myself in consequence, 
 a comfort highly appreciated. 
 
 "We have met with no misadventure except 
 that the second day out a saloon passenger, a 
 lone man whom none of the other passengers 
 knew, and who must have taken to his berth soon 
 after coming aboard, entered on the list as Mr. 
 E. E. Lapham, of Boston, died. This event did 
 not make the impression which would have re- 
 sulted had we been companions on shipboard; 
 but it was an ominous commencement to our voy- 
 age. His body was consigned to the deep. I 
 officiated at his funeral. The body which had 
 been sewed up in canvas and decently covered by 
 
IN JAPAN AND CHINA 
 
 a flag was brought to the port side of the vessel, 
 laid upon a smooth bier made of a broad flat 
 surface of board, one end of which was suffered 
 to rest upon the gunwale of the ship. As I ut- 
 tered the words, 'We therefore commit his body 
 to the deep,' the Captain, who was standing near, 
 said quietly, 'Heave 1 : the bearers raised the bier 
 slightly at the nearer end, the body slid from be- 
 neath the flag off into the sea; the ship, which 
 had been slowed up somewhat, resumed her usual 
 speed, and our little world moved on. So the 
 great world will one day or other pass on and 
 leave us all, only, unlike our ship, it will, per- 
 haps hardly 'slow up' a little. 
 
 "January 26, 9 p. M. 
 
 . "We have come within sight of Japan this 
 morning, and since we ran into the Japan cur- 
 rent a warm stream which runs up along the 
 coast of Japan very much as the Gulf Stream 
 flows along our Atlantic coast the weather has 
 moderated and become quite mild. We are 
 promised that we shall anchor in Yokohama har- 
 bor early to-morrow. 
 
 "January 27th. 
 
 "This morning dawned bright and pleasant 
 and everything was auspicious until a fog set- 
 tled down upon us. The fog whistle began to 
 blow and the speed of the vessel was slackened 
 
LIFE AND LABORS OF BISHOP HARE 
 
 somewhat, when suddenly the fog lifted a little, 
 there was a shout, and we found ourselves close 
 to a rocky coast and the sea breaking over the 
 sharp crests of outlying rocks. One rock along- 
 side was within twenty-five or thirty feet of us. 
 I could easily have thrown an apple on to it, 
 while to the left, and a little ahead lay even 
 more formidable rocks. In a few minutes we 
 should have been crashing upon them had not the 
 fog lifted. The engines were immediately re- 
 versed, the ship's advance was stayed, and pres- 
 ently we felt her, to our infinite relief, slowly 
 gliding backward." 
 
 The stay in Japan was extended until the first 
 of March, wheri Bishop Hare set sail from 
 Japan. From letters to his sister Mary and Dr. 
 Langford, Secretary of the Board of Missions, 
 it appears that he reached Shanghai, March 4, 
 spent several days there visiting stations, 
 churches and institutions, and on March 7 took 
 steamer for Hankow, six hundred miles up the 
 Yangtse River. The reports of what he saw and 
 did in China have to do so much more with im- 
 mediate details than with matters of permanent 
 interest that they may be passed over. On 
 March 18 he took steamer at Shanghai back to 
 Japan and March 26-29 again met the clergy 
 and laity of the Japanese mission in Convocation 
 
IN JAPAN AND CHINA 275 
 
 at Trinity Church, Tokio. A single passage 
 from his address to them which in general was 
 more a report thc:n a sermon is all that need be 
 quoted: 
 
 "I would urge upon all who are called upon 
 in any capacity to teach religion to the people, 
 that they keep carefully to those salient points 
 in the broad lines of Christian truths of which 
 it may be said that they are Catholic, that they 
 have been held 'always, everywhere and by all.' 
 We are here not of our own motion but of the 
 Church's appointment, and we are commissioned 
 to teach, not our own peculiar views of the things 
 to be believed, and the things to be done, but 
 what the Church teaches. This body, of truth 
 is presented to us in the Creed, the Lord's 
 Prayer and the Ten Commandments, and in the 
 striking summaries and paraphrases of them 
 which our short Catechism contains. They con- 
 tain truths so compact and terse in statement, 
 that, as the intelligent teacher, familiar with the 
 Scriptures, dwells on them, texts and incidents, 
 impressive, pathetic, tender, from the His- 
 torical Books, the Prophets, the Psalms, Gospels, 
 Epistles, rise up in the memory and leap forward 
 ready to expand, illustrate and enforce them. I 
 fear these treasures are not adequately appre- 
 ciated. Religious emotions are of high value, 
 but they rise and fall. They are not perennial. 
 
376 LIFE AND LABORS OF BISHOP HARE 
 
 Religious opinions rise up and flourish in each 
 age, in individuals and little coteries, and are like 
 the passing highly-colored cloud. They attract 
 attention and pass away. But the great truths 
 taught in the formulas just referred to are not 
 dependent upon emotion. They are not matters 
 of opinion. They are seed truth. They are 
 capable of perpetual germination. Once lodged 
 in the mind, they 'spring and grow up and bring 
 forth fruit, we know not how,' even though they 
 be long inactive and apparently dead, and from 
 their renewed life, holy emotions and pious 
 opinions and right living result almost as a mat- 
 ter of course." 
 
 On March 31 he sailed for home on the 
 steamer China, and, to his great disappointment 
 reached Sioux Falls just too late for the celebra- 
 tion of Easter. But upon his two visits to the 
 Orient he must have looked back with thankful- 
 ness for the opportunities they had brought to 
 him. It was left for others to sum up the value 
 of his service. In 1897 a Japanese correspond- 
 ent of The Church Standard wrote from St. 
 Paul's College, Tokio: "The influence of 
 Bishop Hare's visit to Japan is still felt here. 
 Every native clergyman whom I meet speaks of 
 him and admires him highly. One denomina- 
 tional minister told me that Japan had had many 
 
IN JAPAN AND CHINA 877 
 
 American commissioners, representing different 
 Christian bodies at home, to investigate the con- 
 dition of missionary work and give some good 
 opinions for its improvement if needed, but that 
 none of them did it so well and so decidedly as 
 Bishop Hare, from the American Episcopal 
 Church. His testimony is true." In an un- 
 published letter, Bishop Tuttle, dwelling es- 
 pecially upon the soldierly qualities of Bishop 
 Hare, has written: "The Church was baffled 
 and crippled in directing her important work in 
 the Far East. Looking around she asked, 'Who 
 will deliver me of the weight of this trouble?' 
 She looked at Hare, s Trowf ul in his loneliness 
 and his homelessness, harassed with border per- 
 plexities and burdened with race hatreds, and she 
 asked him to go and set things straight. The 
 soldier went, not once but twice, and then re- 
 turned to his own work and to his own flock 
 in quiet simplicity and godly sincerity." 
 
 In 1893, the year following Bishop Hare's 
 second visit to the East, Bishops McKim and 
 Graves were chosen respectively to direct the 
 missions of Japan and China. But the history 
 of these missions would be incomplete without a 
 record of the service of him who had rejoiced in 
 the preceding decade in ceasing to be a mission- 
 ary to races and becoming a missionary to men. 
 
IX 
 
 FRUITS OF EXPERIENCE 
 
 1891-1908 
 
 THE preceding pages have been devoted 
 chiefly to the methods by which Bishop 
 Hare did his work for Indians and others, to 
 typical experiences, to illustrations of spirit and 
 character. It is time to take account of results. 
 These may be divided into two broad classes 
 the outward things, or those which happened, 
 and the inward, or those which expressed them- 
 selves in ripened thought and expression. 
 
 Of the things which happened, the change in 
 the general condition of the Indians was the 
 most important. The increase of government 
 schools, the existence of such institutions as 
 Hampton and Carlisle, the work of the schools 
 and missions of Protestant bodies and of the 
 iRoman Catholic Church, all these influences 
 joined their weight to those directed by Bishop 
 Hare for the betterment of the race. From the 
 first he had raised his voice against the reserva- 
 tion system as a permanent arrangement In 
 
 278 
 
FRUITS OF EXPERIENCE 279 
 
 his seventeenth annual report (1889) the year 
 in which a special statute, following the Dawes 
 Allotment Act of February, 1887, prepared the 
 way for the opening of about 11,000,000 acres 
 to white settlers he announced as "an achieve- 
 ment of incalculable value" the completion of 
 the plan to break up the Great Sioux Reserva- 
 tion into seven smaller reservations. "Time will 
 show," he wrote, "whether the world or the 
 Church will be the more on the alert to take ad- 
 vantage of the occasion. The Indian's state of 
 mind, meanwhile, is one of uncertainty and al- 
 most consternation; like that of men on a vast 
 ice-floe which is about to break up into smaller 
 cakes under the action of the wind. God give 
 grace to me and the noble men and women 
 associated with me to make us equal to this 
 great emergency." In his report for the next 
 year he chronicled the accomplishment of the 
 plan, and the opening of the land between the 
 reservations: "a consummation which most of 
 the friends of the Indians desired." The prep- 
 aration of the Indians for the next step, when 
 "the remainder of the country can be sold to 
 white settlers, and the two races thus be inter- 
 mingled" is still in progress. 
 
 A change in the policy of the Government to- 
 wards mission boarding-schools seemed at one 
 time destined to impair seriously the fruitful- 
 
380 LIFE AND LABORS OF BISHOP HARE 
 
 ness of one of the means for benefiting the In- 
 dians upon which Bishop Hare placed most re- 
 liance. In August of 1901 he received notice 
 that a new interpretation was to be put upon a 
 previous decision of Congress that it was "the 
 settled policy of the Government to hereafter 
 make no appropriations whatever for education 
 in sectarian schools": henceforth this was taken 
 to mean that any Indian child attending a mis- 
 sion boarding school should ipso facto forfeit its 
 rights to the rations issued to its tribe. The 
 schools under Bishop Hare were about to open, 
 and all arrangements for the year had been made. 
 There was nothing for him to do but to raise 
 sufficient funds to make good the loss occasioned 
 by the withdrawal of the rations. This he did 
 for one year, and subsequently sold, at an ap- 
 palling sacrifice, two of his school establishments 
 St. Paul's, at Yankton Agency, and St. 
 John's, at Cheyenne Agency. But on the two 
 which remained St. Mary's, at Rosebud 
 Agency, and St. Elizabeth's, at Standing Rock 
 Agency he was enabled to concentrate more of 
 thought and zeal. Whatever discouragement 
 lay in the fact that many Roman Catholic schools 
 contrived to overcome the common handicap by 
 drawing upon tribal funds, there was surely a 
 countervailing pleasure in the knowledge that 
 the cause of Indian education, in which he was 
 
FRUITS OF EXPERIENCE 381 
 
 so effective a pioneer, had made since 1873 ex- 
 traordinary progress due in considerable measure 
 to his hand in it. 
 
 As he was fundamentally a missionary the 
 progress of education for his Indians went hand 
 in hand with progress in Christianity. Mere 
 statistics of growth convey but an external im- 
 pression of the advance, but at least they are 
 significant. At the time of his death in 1909 it 
 was reckoned that out of about twenty thousand 
 Indians in South Dakota, ten thousand were 
 baptized members of the Episcopal Church. He 
 had confirmed in all about seven thousand In- 
 dians. In his annua* report for 1907 he pre- 
 sented a summary of figures for the past twenty 
 years which told a remarkable story. In that 
 time his Indian communicants had increased from 
 936 to 3,782 the corresponding numbers of 
 white communicants being 692 and 2,423. A 
 still more striking contrast is found in the con- 
 tributions made in 1887 and 1907. At the earlier 
 date the whites gave approximately $10,500, at the 
 later $30,000. In the same years the Indians' 
 annual contributions to the wprk of the Church, 
 both in South Dakota and in other regions, grew 
 from about $1,500 to about $9,500. The duty 
 and privilege of giving, as an element in civilized 
 existence, was one which he constantly urged 
 and obviously to good purpose. Of the results 
 
282 LIFE AND LABORS OF BISHOP HARE 
 
 of his Indian work in general he said in the last 
 of the Convocation Addresses (1908): "The 
 Indian work will probably be less romantic and 
 eventful in the future, but not less important nor 
 less difficult. The first work among them was 
 quarrying. To-day we stand and say to the 
 people, 'Look unto the rock whence you were 
 hewn and unto the hole of the pit whence you 
 were digged.' For the future, the clergy need 
 to be builders, men who can so carve, and so 
 place these rough hewn stones that they will be- 
 come a holy temple, a habitation of God through 
 the Spirit." 
 
 The Indian Convocation, to which there have 
 been occasional allusions in previous chapters, 
 must be regarded separately as an institution 
 bringing memorable testimony year by year to 
 the changes which Bishop Hare and his fellow- 
 laborers wrought in the condition of the Indians. 
 This Convocation of the Niobrara Deanery is an 
 annual meeting of the Indians under the influ- 
 ence of the Mission. Before the eighties were 
 passed it had begun to hold aix important place 
 in the religious and social life of the Indians. 
 Bringing together first a few hundred Indians 
 of various Sioux tribes, it now assembles every 
 year on one or another of the reservations three 
 thousand or more Indians, who travel over the 
 prairies from all parts of South Dakota and 
 
FRUITS OF EXPERIENCE 288 
 
 camp together for several days given up to re- 
 ligious meetings and friendly intercourse. / Sim- 
 ilar gatherings are held by other missions than 
 those of the Episcopal Church, but the meetings 
 of the Niobrara Convocation are so intimately 
 associated with Bishop Hare that some definite 
 impression of them must be given. They have 
 been described by many pens, clerical and lay. 
 A Yankton newspaper described the convocation 
 of 1905 at White Swan on the Yankton Reser- 
 vation, one of the last of these meetings at which 
 Bishop Hare was present. The following pas- 
 sages from the arti^e will speak for the pic- 
 turesqueness and sigm icance of the strange gath- 
 erings : 
 
 "Many things conspired to make of this year's 
 convocation a great success. The attendance 
 was beyond expectation, the weather was ideal, 
 the site was a magnificent one, and that nothing 
 might be omitted, a beautiful Dakota moonlight 
 lit up the scene at night, giving a weird at- 
 tractiveness to the great camp that not even sun- 
 light could impart. The Yankton party went 
 by rail to Lake Andes, which place was reached 
 after the supper hour. Here teams were met, 
 with Yankton Indian drivers, and the drive of 
 seven miles was made by moonlight over the 
 reserve to the river and camp. As the Missouri 
 came in sight old abandoned Fort Randall was 
 
84i LIFE AND LABORS OF BISHOP HARE 
 
 pointed out, the partially ruined church showing 
 up white in the silvery light, across the river and 
 a couple of miles or so below the camp. A 
 beacon light from the mission sent out a welcome 
 to the late arrivals and as the outposts were 
 reached an aged Indian approached with the 
 brief but cordial greeting of his people, 'How.' 
 Here the team was dismissed and then for the 
 first time it dawned on the visitors that they were 
 absolutely alone at night amidst thousands of 
 Indians, who did not expect them, or even know 
 them. 
 
 "The thought weighed but lightly on the trav- 
 elers, however, who were lost in admiration of 
 the scene presented to them as the ascent of a 
 small but steep hill revealed a long row of tents 
 stretching away west until a hill obscured the 
 end. Indians were moving about noiselessly and 
 were found to be thickly congregated as the hill- 
 top was gained. Nowhere was English spoken, 
 the few white people encountered talking the 
 same tongue as their dusky brethren. 
 
 "The church of the mission was found to be 
 magnificently situated on a plateau that com- 
 manded a fine view up and down the river. Im- 
 mediately south of the mission buildings a gentle 
 slope stretched away to the Missouri, on the 
 other side of which rugged and high hills cut 
 off a further view of Nebraska. To the north 
 
FRUITS OF EXPERIENCE 385 
 
 the plateau ended in hills, while in an immense 
 circle, three miles in circumference, with the 
 church as a center, stretched the tepees of the 
 many tribes of the Dakotas. It was a full mile 
 across the inclosure from east to west, the corral 
 formed by the assembled Indians being well 
 filled with hundreds of horses and wild ponies. 
 From the church came the musical voices of a 
 large gathering of the members of St. Andrew's 
 Brotherhood, as the last hymn of the day was 
 being sung in the Dakota tongue. A few min- 
 utes later the last visitors to arrive were taken 
 in charge by a Yank f on Indian and introduced 
 to Rev. John Flockhtrt of Greenwood (Yank- 
 ton Agency), who proved hospitality itself and 
 soon had his guests located in a tent with such 
 accommodations as were to be had under the cir- 
 cumstances. The night was too fine and there 
 was too much to see to think of retiring until 
 a much later hour, and, the rest of the camp on 
 the hill thinking the same way, there was much 
 to occupy one for a couple of hours, while all 
 around the flickering lights in the great circle 
 showed that the many tribes of Indians assem- 
 bled at the mission, were also keeping late hours. 
 Besides the Brotherhood meeting in the little 
 mission church, a large tent revealed a "feast" 
 that was being given by the Yankton squaws to 
 the sister presidents of the various societies rep- 
 
286 LIFE AND LABORS OF BISHOP HARE 
 
 resented. In a circle were seated the squaws, 
 while in the place of honor in the center, were 
 seated on a bench the white lady visitors of the 
 convocation. . . . Each lady president was 
 called upon to speak and recounted in her native 
 tongue the work accomplished at her home 
 agency. The numerous speeches disposed of in 
 a leisurely and dignified way, the refre r hments 
 were served, in rough camp style per 1 ps, but 
 in no way objectionable, and with a '^ou're wel- 
 come' air about everything that impressed the 
 white visitors greatly. 
 
 "Sunday morning the great camp was astir 
 early, the squaws being the first to appear out- 
 side their tepees. It was some time before the 
 clouds of mist rolled away revealing what the 
 moonlight had only partially shown the night be- 
 fore, but when at last the sun broke through and 
 cleared up the atmosphere it retained its advan- 
 tage and the day remained as perfect as the night 
 had been. This was the great day of the con- 
 vocation in a spiritual way, the previous sessions 
 having been devoted largely to routine business. 
 The venerable Bishop Hare, who for over thirty 
 years has been ministering to the Dakota tribes, 
 appeared early and with a kindly smile greeted 
 all who approached him to pay their respects. 
 Who can say what were the thoughts of the di- 
 vine as he gazed on the panorama spread before 
 
FRUITS OF EXPERIENCE 287 
 
 him and which fittingly represented his labors in 
 so many years of hard work? The picture 
 greatly impressed the white visitors and they 
 freely expressed themselves to that effect, and 
 as the day passed to its close, as peaceable and 
 well-ordered a Sunday as was ever experienced 
 anywhere, that impression developed into wonder 
 that so much could be accomplished under the 
 guiding hand of one faithful man, with but a 
 small handful of consecrated men to assist him. 
 
 "As the gentle morning breeze unfolded the 
 bunting at the masthead of the flagstaff at the 
 great temporary pavilion, the Stars and Stripes 
 spread out, while unJerneath the more peaceful 
 banner of the convocation unfolded its strange 
 lettering. The flag was white, its inscription be- 
 ing: *Le on Ohiya Yo; Niobrara Omiciye Kin,' 
 which in English would mean, 'In this sign con- 
 quer; The Niobrara Deanery Convocation.' 
 The flag was the keynote of the day's proceed- 
 ings, and around its fluttering folds there was 
 much of interest enacted during the day. 
 
 "At 9 o'clock the bell in the quaint old mis- 
 sion church rang out the half hour reminder, 
 while at the same time an Indian crier, on 
 horseback, went the round of the camp announ- 
 cing the morning service. At 9:30 the clerical 
 procession was formed, and numbered, in vest- 
 ments, in all ranks from Bishop down to helpers, 
 
388 LIFE AND LABORS OF BISHOP HARE 
 
 some seventy-five persons, which included the 
 Catechists, Deacons and Priests. Among the 
 latter were noted Bishop Hare, Sioux Falls; 
 Rev. W. J. Cleveland, Pine Ridge, the Dean of 
 the Convocation; Rev. A. B. Clark, Rosebud; 
 Rev. John Flockhart, 'Greenwood ; Rev. H. Burt, 
 Crow Creek; Rev. W. J. Wicks, Springfield; 
 Rev. Frank W. Henry of Flandreau, and Rev. 
 Edward Ashley, Cheyenne. The last named 
 had charge of the great procession and with much 
 cleverness and tact handled the numerous tribes 
 as they approached with flying banners and 
 stately tread, each from their section of the 
 great circle, the picture as the various sections 
 approached the center being of extreme interest. 
 "As the tribes reached the large pavilion where 
 the services took place, banners were folded, 
 and with reverent countenances the Dakotas 
 passed into the temporary church and quietly 
 seated themselves. The banners showed the fol- 
 lowing agencies represented: Crow Creek, 
 Santee, Rosebud, Pine Ridge, Sisseton, Flan- 
 dreau, Lower Brule, Standing Rock, Cheyenne, 
 Ponca and Yankton, the last named being a 
 large representation, it being the home tribe, 
 which was out in great numbers. Almost the 
 entire representation was of the great Siouan 
 stock and represented the well-known tribes of 
 Blackfeet, Brule (upper and lower), Cheyenne, 
 
FRUITS OF EXPERIENCE 889 
 
 Sioux Minnekonjo, Ogallalla, Sans Arcs, Sis- 
 seton, Two Kettle, Wahpeton, Wazahzah and 
 Yankton. Many of the tribes named have 
 merged with others and their identity has almost 
 been lost. All these people, numbering over 
 three thousand, were delegates to the convoca- 
 tion. . . . 
 
 "As a general rule there was little to note as 
 to dress. The men for the most part had 
 adopted the costume of the day, with sometimes 
 the retaining of the Indian moccasin. Among 
 the women, especially the younger portion, there 
 is more to tell. 
 
 "The old squaw wo s there in her best shawl 
 of brilliant hue. Her more modest sister was on 
 hand in plain black or perhaps a dark green 
 plaid, both of which were very common. Others 
 were to be seen in prized shawl of porcupine or 
 bead work, while many young squaws and girls 
 had advanced far towards the Sunday attire of 
 their white sisters, appearing robed in handsome 
 changeable silk of fashionable style and excellent 
 make. To the silk dress was frequently added 
 the gingham sunbonnet and beaded moccasin. 
 The seven-cent calico in quiet colors, black with 
 small figure prevailing, was also seen, the ward- 
 robe having no effect whatever in attendance at 
 church as it frequently has among the white race. 
 Silk dress marched alongside of calico, and no 
 
290 LIFE AND LABORS OF BISHOP HARE 
 
 envious glances were noticed, nor indeed an ill- 
 bred stare, the congregation being intent on the 
 service at hand and apparently bestowing little 
 thought on the minor consideration of dress. 
 
 "Among the native clergy were noticed Rev. 
 Amos Ross of Pine Ridge; Rev. Philip Deloria 
 of Standing Rock; Rev. Luke C. Walker of 
 Lower Brule, and deacons, Rev. Joseph St. John 
 Good, teacher, and George Red Owl, besides 
 many others. The first service of the day com- 
 prised the rite of confirmation, or laying on of 
 hands, upon a large class of old and young, 
 among whom a blind boy was noticed. Com- 
 munion followed, hundreds of Dakotas staying 
 for the sacrament. In the afternoon a baptismal 
 service was held at 3:30, and at 4:30 another 
 service took place, at which a number of Indians 
 were made Workers, the first step toward clerical 
 life; a number were promoted to Catechists; 
 others were made Senior Catechists and a few 
 were advanced to Deaconship. At 8 p. M. the 
 last service of the day was held, closing with a 
 number of addresses by white and Indian clergy 
 and others, among whom were Samuel M. Bro- 
 sius, of Washington, D. C., a counselor-at-law 
 of the Indian Rights Association, and by the 
 secretary of the same society, who was also pres- 
 ent. Many spoke through interpreters, so that 
 white visitors could enjoy the addresses. 
 
FRUITS OF EXPERIENCE 291 
 
 "Music was furnished by organ and cornet, the 
 latter proving an excellent instrument to lead 
 the vast congregation. The Dakotas astonished 
 the white visitors by their excellent singing; the 
 Dakota tongue is musical and soft, and the 
 hymns were given- with much effect and hearti- 
 ness by people who only a few years ago were 
 in a state of heathenism that many white folks 
 think they are still in to-day, but which the con- 
 vocation proved was an idea very far removed 
 from the actual facts. 
 
 "A convocation such as described calls, of 
 course, for a great amount of work and the 
 Yanktons have be^ preparing for the great 
 event for over a year. Custom demands that 
 hospitality be extended to all tribes attending 
 and the sum of $600 raised for their entertain- 
 ment was used up during the gathering. 
 Wagon loads of provisions were shipped into 
 Lake Andes and were hauled to the camp a 
 daily shipment being fifteen cases of bread alone. 
 Fifteen beeves were killed and were cut up in 
 Indian style by the squaws and hung up to dry 
 on poles, with nothing but the sun to do the 
 curing. All of this and many other sights, made 
 a stroll around the circle of 616 tents of much 
 interest. Many tepees were neatness itself, 
 while next door might be seen the extreme re- 
 verse. Everywhere, however, was kindly greet- 
 
89* LIFE AND LABORS OF BISHOP HARE 
 
 ing for the white stranger, who was met with a 
 sincere welcome invariably. Complete absence 
 of anything that might offend the most sensitive 
 ear was remarkable, the assembled tribes being 
 on company behavior, which is largely continued 
 in everyday life, when left alone by the trash 
 that infests the reservations. Many temporary 
 buildings for meetings were in the inclosure, 
 while A. Van. Scotter and others conducted 
 restaurants and refreshment stands. There was 
 no sign of intoxicants during the life of the con- 
 vocation. . . . 
 
 "Financially, the convocation proved the 
 greatest in the thirty odd years of its annual 
 gathering, Bishop Hare announcing that the 
 various tribes had brought in an offering that 
 would reach the great sum of $2,500, which is 
 remarkable when the slender means of the In- 
 dian is taken into consideration. Many promi- 
 nent men among the Yanktons assisted mate- 
 rially towards the carrying out of details, while 
 the whole tribe has worked as one man that they 
 might acquit themselves with honor before their 
 visiting brethren, a point that is not regarded 
 with indifference among Indians, who have al- 
 ways regarded hospitality as among their most 
 sacred customs. To the credit of all who at- 
 tended, it may be stated that there was no viola- 
 tion of the trust and confidence of the Yanktons, 
 
FRUITS OF EXPERIENCE 893 
 
 and not a tent was molested, although valuable 
 belongings were to be seen everywhere in open 
 tents, both in white and red habitations; the 
 greatest feeling of security prevailed at all times 
 and the Indian police had absolutely nothing to 
 do, though Sunday witnessed the arrival of 
 many visitors which brought the attendance up 
 to well over 4,000 people." 
 
 Between the lines of this detailed description 
 one may read many suggestions of the change 
 that had come in the thirty years since the Da- 
 kota tribes had waged bitter warfare against 
 each other and the white intruders. The yearly 
 spectacle is a theme for poetry no less than prose, 
 and in a memorial poem, "William Hobart 
 Hare," by Mrs. Charles A. Eastman (Elaine 
 Goodale), published in The Outlook a few 
 months after Bishop Hare's death, the scene is 
 presented with imaginative vision: 
 
 At the church door the pious pageant forms 
 The grave procession of the white-robed priests, 
 The solemn joy of chanting acolytes 
 With equal step advancing, pacing slow; 
 The circle closes round them thankfully. 
 Lo, in the midst appears a reverend form 
 Upright beneath its weight of years and griefs; 
 A face deep-carven, clear as cameo, 
 Enhaloed with its crown of silvern locks 
 A stern, strong, fine, humane, uplifted face 
 
294 LIFE AND LABORS OF BISHOP HARE 
 
 That draws our eyes to heaven ; and now a voice 
 Like sad cathedral bells tolls in our ears 
 Rebuke and solace, pleading and command 
 As angel's voice, severe, compassionate! 
 
 Now in the crystal twilight of the west 
 Vaster horizons open, and the heavens 
 Above us bloom and blush like giant flowers. 
 Deep peace enfolds the kneeling multitudes 
 Of Ishmael's sons and daughters worshipful, 
 While the last rays from yonder painted dome 
 Gleam redly on the Bishop's sleeves of lawn 
 On the white hands the brooding, dove-like hands 
 Outstretched in benediction. 
 
 Darkness falls. 
 
 For him the Psalmist's meted days are done ; 
 The soul released through purifying pangs, 
 The mortal puts on immortality. 
 
 To him the crown of well-spent days . . . to us 
 The farewell blessing of those outstretched hands ! 
 
 Besides such fruits of his labors as Bishop 
 Hare could see in the Indian Convocations, there 
 came to him from without in later years many 
 recognitions of the value of the work he had done. 
 The Indian Rights Association, the Mohonk 
 Conference of which in 1883, he was one of the 
 originators, and where as late as 1907 he made 
 a memorable address on Indian missions turned 
 to him as a friend and counselor; the Indian 
 schools at Carlisle and Hampton found him the 
 
FRUITS OF EXPERIENCE 295 
 
 most sympathetic and helpful of visitors. Ho- 
 bart College, named for his grandfather, made 
 him in 1893-4 its Honorary Chancellor. In 
 1893 his friends attempted to make him Bishop 
 of Massachusetts; but, as in the two earlier occa- 
 sions of the same nature, the choice of another 
 man brought him no disappointment. "No 
 word or intimation has escaped me," he wrote 
 to his fellow-workers, "which could lead even my 
 bosom friends to suppose that I have had any 
 wish except to end my days here in South Da- 
 kota, nor has any other wish found a place in the 
 secrets of my heart." 
 
 The chief honor of these later years came to 
 him in 1898, when both houses of the General 
 Convention, assembled in Washington paid him 
 an unprecedented compliment in recognizing 
 formally the completion of twenty-five years of 
 episcopal service, in passing a resolution of 
 thanks and love, and, through Bishop Potter, 
 presenting him with a loving cup. It is worth 
 while to recall a portion of Bishop Potter's 
 speech in so doing. He told of Bishop Hare's 
 effective faith in a disgraced clergyman, and 
 proceeded : 
 
 "I put beside that, Mr. Chairman, an incident 
 which happened during the Lambeth Confer- 
 ence, when my brother, the Bishop of South Da- 
 kota, in a foreign land, found himself next to a 
 
296 LIFE AND LABORS OF BISHOP HARE 
 
 very charming woman at an entertainment, on 
 the other side of whom was an Anglican Bishop 
 who has passed to appropriate obscurity. This 
 lady, who had found in the Bishop of South Da- 
 kota what any lady would find in him, turning 
 to the Anglican Bishop for information, said: 
 'Who is this gentleman on my right?' The 
 answer, which the Bishop of South Dakota over- 
 heard, was, 'Only a Missionary Bishop.' I 
 confess, said Bishop Potter, when I heard that 
 story there flashed into my memory that incom- 
 parable and dramatic story by Thackeray of 
 Jonathan Swift, where he spoke of his having 
 found a folded sheet of paper and on it the word 
 'Stella,' and then, underneath, describing the 
 contents of that sheet of paper, 'only a lock of 
 hair.' And then, Thackeray, with great pathos, 
 repeats the words: 'Only a lock of hair; only 
 devotion; only consistency; only infinite pa- 
 tience; only the largest love; only the sweetest 
 sacrifice.' * And so I say, 'Only a Missionary 
 Bishop; only heroism; only the most patient and 
 devoted service; only the most constant compas- 
 sion; only the most splendid and gracious illus- 
 tration which our Missionary service has given 
 us of devotion to the cause of Christ and those 
 who are forgotten of their f ellowmen.' ' 
 
 i In this report of Bishop Potter's speech it will be found that 
 the spirit and not the letter of the passage from Thackeray's 
 essay on Dean Swift is reproduced. 
 
FRUITS OP EXPERIENCE 397 
 
 Bishop Hare's characteristic response must 
 ilso be remembered: 
 
 "What means this noble act of confidence 
 this merciful auto-da-fe in which the fires of 
 fatherly and brotherly love are consuming me, 
 their happy victim? What means it but this, 
 that a tender appreciation of long-tried servants 
 pervades the Church just as the air is charged 
 with moisture, and that, as an electric shock will 
 sometimes make moisture distil in a refreshing 
 shower, so an anniversary in my life has made 
 the pervasive love of the Church coalesce and 
 take outward shape in this distinct and gracious 
 act. 
 
 "I feel that for the time being my individual- 
 ity is lost and that in me just now are summar- 
 ized and capitulated all those servants of the 
 Church who, like me, have labored for her during 
 many years ; and so I would summon to my side 
 as I stand here Bishop Williams who has labored 
 for more than twenty-five years in Japan; Arch- 
 deacon Thomson who has labored for more than 
 twenty-five years in China; Bishop Holly who 
 has labored for more than twenty-five years in 
 Haiti; Bishop Ferguson who has labored for 
 more than twenty-five years in Africa; Bishop 
 Morris who has labored for more than twenty- 
 five years in Oregon; and with them I would in- 
 clude all those dear men and women who have 
 
LIFE AND LABORS OF BISHOP HARE 
 
 given long service under me in South Dakota 
 for service in that country for ten, fifteen and 
 twenty-five years is no rare thing dear fellow- 
 workers who have helped me in my hours of 
 despondency to belkve in myself sometimes a 
 very important thing because I found that they 
 believed in me. It is their faithful work which 
 has lifted me up and made me conspicuous here 
 like the dome of some great building, and I 
 would remember that not the dome but the sub- 
 structure which supports it is the more important 
 and of the greater practical use. 
 
 "I may not detain you with many words. In 
 our hours of deepest emotion I am sure you all 
 feel this we turn to our Prayer-Book version 
 of the Psalms to find words for the best expres- 
 sion of our feelings and there are there some 
 verses which express the experience of my past 
 twenty-five years, at once the pains of my body, 
 the sorrows of my heart and as well its thanks to 
 my brethren and its gratitude to Almighty God: 
 'Oh, what great troubles and adversities hast 
 Thou showed me ! and yet didst Thou turn again 
 and refresh me; yea, and broughtest me from 
 the deep of the earth again. Thou hast brought 
 me to great honor and comforted me on every 
 side; therefore, will I praise Thee, and Thy 
 faithfulness, O God.' " 
 
 Another recognition of the entire Church came 
 
FRUITS OF EXPERIENCE 299 
 
 in 1904 when the General Convention assembled 
 in Boston, divided the country into eight judicial 
 districts, each with a Court of Review to which 
 a clergyman convicted in a trial court might take 
 an appeal. Bishop Hare was chosen presiding 
 officer of the Sixth Department, consisting orig- 
 inally of Minnesota, North and South Dakota, 
 Iowa, Nebraska, Colorado, Utah, Idaho, Wyom- 
 ing, Montana, Missouri and Kansas. Of this 
 distinction Bishop Hare wrote perhaps recall- 
 ing the days of trial when he had reason to fear 
 that his wisdom was doubted "I consider this 
 election as Presiding Judge one of the greatest 
 honors of my life." 
 
 Bishop Hare's response to the moving words 
 of Bishop Potter was highly characteristic of 
 him not only in the genuine humility of its 
 substance, but also in its form. The concluding 
 quotation from the Psalter was typical of his 
 constant drawing upon the Bible and the Prayer 
 Book for ultimate expression of the thought he 
 would bring home to his hearers. Indeed, 
 throughout his writing the influence of the Bible 
 upon his style is frequently manifest. Perhaps 
 its admirable clearness and vigor need no other 
 explanation. The greater portion of what he 
 wrote was written to be spoken or read. In his 
 sermons he frequently spoke without recourse to 
 manuscript, and ex tempore speech was often re- 
 
800 LIFE AND LABORS OF BISHOP HARE 
 
 quired of him; but what he liked best to do was 
 carefully to set on paper what he had to say, and 
 then to disregard the written word and utter his 
 message fresh alike from heart and lips. As 
 with nearly every successful speaker, his presence 
 contributed greatly to the weight of his words. 
 Though not of commanding stature, he had a 
 dignity and nobility of head and face which told 
 his hearers at once that here was a man they 
 must heed. When the utterance came in that 
 agreeable but incisive speech and voice of the 
 Philadelphian who has been much away from 
 Philadelphia, there stood before the people, 
 whether at an Indian chapel in South Dakota, or, 
 as in 1888, at Westminster Abbey, a public 
 speaker of rare effectiveness. 
 
 A good instance of the tact which contributed 
 to his effectiveness as a speaker to the Indians 
 is found in the letter of a lady who accompanied 
 him on a missionary journey in 1898: 
 
 "At the next stop, St. Peter's Chapel, a bell 
 inscribed in Dakota, 'Come, worship the Lord,' " 
 she wrote, "called the people together. For 
 some reason they seemed reluctant to come. The 
 cause for their hesitation appeared when the 
 Bishop began to address them. A spirit of dis- 
 sension had taken possession of the congregation. 
 At one time it divided the people on the question 
 of the retention or dismissal of their catechist; 
 
FRUITS OF EXPERIENCE 801 
 
 at another time, on the management of the 
 women's guild, and so on. The Bishop ap- 
 proached the delicate matter somewhat cau- 
 tiously. He first commended many things in the 
 life and conduct of the congregation and then 
 drew out the monthly report of the missionary, 
 which gives the attendance for each Sunday, say- 
 ing that he had now some things to say which, 
 perhaps, they would not like to hear. The at- 
 tendance at service had been very small, he 
 noticed. With a pleasant irony, he asked had 
 they been having very bad Sundays lately? 
 Had the wind been very high on such a Sunday? 
 Had it rained on such another Sunday, or was 
 there some other cause for the small attendance 
 on those Sundays? At this point the Bishop ab- 
 ruptly resorted to an illustration, 'A harness,' 
 he said, 'is a good thing. When you put it on 
 a horse it looks well and it helps the horse to do 
 his work. But sometimes a horse gets tangled 
 up in his harness.' The Bishop then graphically 
 described a horse running and falling down, with 
 the lines and bridle about his legs, the description 
 being evidently fully appreciated by the Indians 
 because of their familiarity with horses. The 
 Bishop added: 'Now there are things about a 
 congregation which are like a harness. The 
 catechist, the organ, the one who plays the organ, 
 the women's society, the men's society, are all 
 
302 LIFE AND LABORS OF BISHOP HARE 
 
 parts of a church's harness. A church can live 
 without a harness; but the harness is a good 
 thing. It helps the church to do its work. But, 
 alas, sometimes a church, like a horse, gets 
 tangled up in its harness. This happens in the 
 white man's country, it happens in the Indian 
 country. Sometimes the people get in a tangle 
 about their catechist; sometimes about what 
 tunes shall be sung; sometimes about who shall 
 be president of the women's guild; sometimes 
 about who shall have the next supper. That is, 
 in some way the church gets tangled up in 
 its harness. You, my dear friends, have got 
 tangled up in your harness. And what is the 
 remedy? The first thing a man does when his 
 horse gets tangled up in his harness and falls 
 down is to run to his head and try to quiet him, 
 until he can straighten out the harness. That is 
 what I am here for. I have come to quiet you, 
 and get in order your affairs.' The Bishop had 
 drawn so vivid a parallel between their condition 
 and that of horses struggling in a tangled harness 
 that the Rev. Mr. Burt began to chuckle as he 
 interpreted ; then the Bishop, and one by one the 
 stony faces in the congregation began to soften 
 in confiding wonder at their Bishop's humor, 
 then they relaxed into kindly smiles. This epi- 
 sode, followed by some grave, earnest words, so 
 
FRUITS OF EXPERIENCE 603 
 
 untangled the congregation that both factions 
 were able to come together at the Lord's table, 
 and after service to sit down harmoniously in the 
 open air at a common lunch." 
 
 His native humor often stood him in good 
 stead. Sometimes it told him when it was best 
 to keep silence. Writing to his sister at the time 
 of the General Convention in Boston in 1877, he 
 said: "I didn't speak at the great missionary 
 meeting after all. My predecessors effectually 
 scrouged me off. The first spoke forty minutes, 
 the second over fifty, the third twenty. I was 
 relieved rather than otherwise, and the people 
 were so gratified when I refused to speak that I 
 was for the moment the most popular man." 
 Again in Boston, in 1896, the hour was late when 
 his turn came to speak at a dinner of the Episco- 
 palian Club. He was brevity itself, and de- 
 clared that he believed fervently in the witty 
 Frenchman's discovery that man's head had been 
 given him for just the same reason that a pin's 
 was, to keep him from going too far. Then 
 sitting down, neither the president's urgency nor 
 the company's applause could bring him to his 
 feet again. Like many another who has dealt 
 best with audiences and individuals, 
 
 "Still with parable and with myth 
 Seasoning truth, like Them of old," 
 
804 LIFE AND LABORS OF BISHOP HARE 
 
 he appreciated the value of apt anecdote and 
 illustration. A Sioux Falls physician is quoted 
 in the newspapers as saying that Bishop Hare 
 used, very reasonably, to impute much skepticism 
 to misunderstanding. A Philadelphia business 
 man of skeptical tendencies, he said, once re- 
 marked to him: "My dear Mr. Hare, I do not 
 refuse to believe in the story of the ark. I can 
 accept its enormous size, its odd shape, and the 
 vast number of animals it contained. But when 
 I am asked to believe that the children of Israel 
 carried the unwieldy thing for forty years in 
 the wilderness well, there, I'm bound to say, 
 my faith breaks down." 
 
 Of the traits which presented themselves 
 clearly to one who worked in close association 
 with him for twenty- three years, Miss Mary B. 
 Peabody, his secretary, has given a valuable sum- 
 mary: "One [trait] was his rare teachableness. 
 He was ready to learn of any one, a child, a 
 plumber, a doctor, whoever was expert in the 
 particular subject about which he wished infor- 
 mation, and he gave to his teacher the same 
 deference which undoubtedly he gave to his 
 teachers as a schoolboy or a student in college. 
 The range of things in which he was interested 
 was great and did not contract as the years went 
 by, even when pain made it hard for him to talk 
 much. 
 
FRUITS OF EXPERIENCE 805 
 
 "Another was his gentleness and readiness to 
 acknowledge what he considered a fault. , . . 
 Another characteristic I have never met any- 
 where else: he never asked advice except when 
 he meant to take it, and, so far as I know, it 
 was his rule to act upon the advice given. That 
 tended to make one very careful in giving, of 
 course. 
 
 "Another was his power of concentration 
 which made it possible for him to lay entirely 
 aside some thing on which he was at work and 
 give his undivided thought to another totally 
 different thing, then to go back and take up the 
 first task where he left off. Often when he was 
 interrupted while in the midst of dictation, per- 
 haps by a caller, he came back and took up the 
 sentence just where he had left it. The same 
 power made it possible for him to close a painful 
 transaction and not to brood over it. If there 
 was a very hard letter to write, sometimes he 
 paced the floor while he was dictating, this hap- 
 pened only three or four times in my memory, 
 and when the last word was said, he sat down 
 calmly and went on with other things quite as 
 if all had been easy. 
 
 "While capable of righteous indignation, he 
 was remarkably free from resentment when an 
 injury or slight was done himself. I never saw 
 him in the least ruffled by anything of that sort. 
 
306 LIFE AND LABORS OF BISHOP HARE 
 
 At the same time he was strict with those with 
 whom he had to deal, and never accepted work 
 which was not according to contract. I do not 
 mean that he was exacting, only that his way 
 tended to keep people up to their best." 
 
 It was of course in connection with important 
 questions of local and general interest that his 
 ripened powers of thought and expression dis- 
 played themselves most clearly. Of these fruits 
 of experience the best evidence lies in the written 
 record, and the remainder of this chapter may 
 well be given to passages from some of his 
 later writings. In his annual Convocation Ad- 
 dresses, in his baccalaureate sermons at All 
 Saints School, in public utterances outside of 
 South Dakota, there is much that one would 
 preserve, but a few characteristic deliverances 
 must be taken as typical of many. 
 
 In the Convocation address of 1899 there is 
 the following presentation of the subject of 
 Biblical knowledge and criticism: 
 
 "And now, some words about the Holy Scrip- 
 tures. They are chief among the sacred treas- 
 ures which the Church holds in trust for her 
 members and for the world. They are the 
 Church's authoritative records of God's dealings 
 with His people, and of the gifts which He has 
 vouchsafed them in the teachings of his Prophets, 
 
FRUITS OF EXPERIENCE 307 
 
 Psalmists and other spokesmen, in the lives of 
 His saints, and especially in the incarnation of 
 His eternal Son. In these Scriptures the creed 
 of the universal Church finds its most certain 
 warrant. So important does the Church con- 
 sider the knowledge of these Scriptures to be to 
 her people generally, that she sets forth in her 
 Prayer Book an order in which they are to be 
 read in public worship in what are called, in 
 language full of practical suggestiveness, the 
 first and second lessons. 
 
 "These Scriptures we have tested. We find 
 that they search our hearts, reproach us for our 
 shortcomings, and prompt us to try to be our 
 best. We have rested our hearts upon them in 
 dire trouble and have found them the consolation 
 and rejoicing of our hearts. Not only the 
 word, but the book that conveys it to us, are dear 
 nay, the precise words of our English transla- 
 tion and the very place upon the page occupied 
 by some precious text in a well-read Bible are 
 dear to us. The book is like a mother to us. 
 The reputation of the book is like a mother's 
 reputation. And so it comes to pass that our 
 language regarding the Bible and every word 
 of it is apt to be intense, unmeasured and sweep- 
 ing, for love cannot bear qualifications. Strong 
 feeling is impatient of nice calculations of less 
 and more. The Bible could never survive if it 
 
308 LIFE AND LABORS OF BISHOP HARE 
 
 did not command this fervent allegiance, for its 
 work is always a contest, a contest with aggres- 
 sive foes, the world, the flesh and the devil ; and, 
 however valuable the calculating judicial spirit 
 may be in contriving and directing the campaign, 
 the fighting must be done by enthusiasts, espe- 
 cially where, as in this case, compulsory service 
 cannot be resorted to. 
 
 "But valuable as unmeasured devotion and the 
 language which it inspires are, there is a certain 
 danger in them. 'Incredible praises unto men,' 
 wrote the judicious Hooker long ago, 'do often 
 abate and impair the credit of their deserved 
 commendation; so we must take great heed, lest, 
 in attributing to Scripture more than it can have, 
 the incredibility of that do cause even those 
 things which it hath most abundantly to be less 
 reverently esteemed.' There is another danger 
 in indiscriminate devotion, and this becomes very 
 apparent when we pass from the sphere of de- 
 votion and of the actual fight to the sphere of 
 those to whom it belongs to contrive and direct 
 the campaign. Here careful investigation of 
 the field, exact knowledge of the importance of 
 its various parts and a right estimate of what is 
 not worth fighting for are of the first impor- 
 tance. 
 
 "These investigations are sure, however, to 
 cause at least temporary disturbance and not a 
 
FRUITS OF EXPERIENCE 309 
 
 little pain. For one, however, I must avow that 
 I think they should go on. Complacent igno- 
 rance as to the true character of Scripture is out 
 of date. All men now know enough to make 
 intelligent men wish for more. It is well known, 
 for example, that inspired men were themselves 
 deeply moved by the truths which they were com- 
 missioned to convey to others; that inspiration 
 has come to us affected by their mental acts or 
 states, that in the act of communicating to others 
 their mental acts or states they resorted to all the 
 methods of composition and expression which 
 mark ordinary literary productions. They pick 
 up gems from other writers and make all sorts of 
 quotations. Parable, allegory and legend; hy- 
 perbole, sarcasm and irony, are not beneath their 
 use; the dramatic style, the tragic, the poetic, as 
 well as the prosaic, all are laid under contribu- 
 tion. This being so, it is certainly within the 
 proper province of the Biblical scholar to ask, as 
 the case may suggest, such questions as these: 
 How far does the writer commit himself to all 
 the statements contained in his quotation? Is 
 this a simple matter-of-fact statement, or is this 
 an allegory, or a legend? Does the author say 
 what he means, or, is this a case of irony in which 
 the author says what he does not mean? 
 
 "It is also well known that not infrequently 
 compositions of several authors have been, for 
 
310 LIFE AND LABORS OF BISHOP HARE 
 
 one reason or another, grouped together in one 
 book which has been called popularly by the 
 name of some one author, an author who, for 
 one reason or another, has perhaps come to be 
 peculiarly connected with such writings. For 
 example, the Psalms are frequently called the 
 Psalms of David, though it is well known that 
 the Psalms are the work of many different au- 
 thors and were produced at many different dates. 
 It is certainly within the proper province of the 
 Biblical student to dissect these composite books, 
 and to assign, as far as he can, the several parts 
 to their respective authors. 
 
 "It is well known that the Scriptures were 
 chiefly used in early days (as was intended) for 
 devotional and practical purposes, and not with 
 the intellectual restrictions of system makers or 
 the mathematical precision of workers in mosaic, 
 and that for this reason, as well as others, pas- 
 sages from one writer were frequently copied 
 into the manuscripts of others if thereby the 
 thought were elucidated, enriched, or confirmed. 
 It is certainly within the proper province of the 
 Biblical scholar to analyze any book and to show 
 just what was the work of its author. 
 
 "Some would require that this work of in- 
 vestigation should be carried on by the Church 
 officially and as a whole, and that it should not 
 be left to individual effort. But. this would 
 
FRUITS OF EXPERIENCE 311 
 
 never do, for much of this work must be for 
 many years to come purely provisional, and sub- 
 ject to correction. The Church as a whole and 
 officially cannot commit herself to that which is 
 provisional and subject to correction. Only 
 when individual learning has done its work and 
 won the consent of scholars generally can the 
 Church express herself. Meanwhile, this work 
 of Biblical analysis will inevitably be carried on 
 by many men, of many minds, of many tastes, of 
 many manners, and if any one of them deal with 
 the sacred records in their present form in a man- 
 ner which seems to us rude or heartless or un- 
 filial and yet protests that he holds 'the faith once 
 delivered to the saints' as expressed in the Creeds, 
 and that he loves and lives on God's written 
 Word and delights in the inspiration which dis- 
 tinguishes it from all other books, and that he 
 does not mean to be rude, or unfilial, however 
 much he may seem to us to be so, I think we must 
 take him at his word ( for what man knoweth the 
 spirit of a man, save the spirit of a man that is in 
 him?) and accept his good heart, however much 
 we may lament his bad manners. 
 
 "Meanwhile, let us pursue our Christian course 
 in confidence and peace. The Church's Bible is 
 the Word of God His Word not in the sense 
 that its words, whether in our English translation 
 or in the Hebrew or the Greek of the original 
 
812 LIFE AND LABORS OF BISHOP HARE 
 
 were literally uttered by God, but in the sense 
 in which the translators of our commonly re- 
 ceived version interpreted the phrase, Word of 
 God. In their address to the reader, often 
 printed as an introduction to our Bibles, they 
 say: 'We affirm and avow that the very mean- 
 est translation of the Bible into English con- 
 taineth the Word of God, nay, is the Word of 
 God: as the King's speech which he uttered in 
 Parliament, being translated into French, Dutch, 
 Italian and Latin, is still the King's speech, 
 though it be not interpreted by every translator 
 with the like grace, nor peradventure so fitly for 
 phrase, nor so expressly for sense, everywhere.' 
 The Bible is the King's Word, the Word of God. 
 As such it will abide forever. Many facts tend 
 to reassure us of this. 
 
 "The efforts of scholars have, during the last 
 thirty or forty years, translated into the lan- 
 guages of Europe all those sacred books of the 
 East which some persons once thought would 
 prove to contain treasures of religious teaching 
 which would vie with the Scriptures of the Chris- 
 tian Church. Research has now brought to light 
 all that the mind of man all the world over seek- 
 ing after God has been able to imagine or dis- 
 cover. A Christian heart should not decry any 
 good thing wherever found, and, for myself, I 
 
FRUITS OF EXPERIENCE 313 
 
 can from my heart take up the words of one of 
 our own poets: 
 
 " 'I gather up the scattered rays 
 Of wisdom in the early days, 
 Faint gleams and broken, like the light 
 Of meteors in a northern night, 
 Revealing to the darkling earth 
 The unseen sun which gave them birth.' 
 
 "But precious as these gems are, the result 
 of the comparison of the writings of the non- 
 Christian world with the Scriptures of the Chris- 
 tian Church is distinctly this verdict, namely, that 
 these Scriptures deserve a place by themselves. 
 They have a moral and spiritual dignity unap- 
 proached. They are unique. We may safely 
 reiterate to-day the assertion of the old Psalmist, 
 'He gave His word unto Jacob; His statutes and 
 ordinances unto Israel. He hath not dealt so 
 with any nation, neither have the heathen knowl- 
 edge of His laws.' 
 
 "True, these are days of scorn and scoffing. 
 But this is no new thing. All the ages down 
 some men have superciliously declared, 'The days 
 of religion are numbered.' But her sacred books 
 outlast the critics. Resting her hand upon the 
 Bible, the Church can say, 'Here is an anvil that 
 has worn out many a hammer/ 
 
314 LIFE AND LABORS OF BISHOP HARE 
 
 "In these Scriptures are some things hard to 
 be understood, as St. Peter testified, and some 
 wrest them to the vexation of their brethren and 
 their own hurt; but the well-meaning have al- 
 ways found in them, will always find in them, 
 a discerner of the thoughts and intents of their 
 hearts, a light for their feet along this world's 
 dark road, and the saving knowledge of the only 
 true God and Jesus Christ Whom He hath sent. 
 By a heaven-taught instinct they almost uncon- 
 sciously pass by what they cannot understand or 
 assimilate, and feed on that which is proper to 
 their need. To use an illustration, they eat the 
 oyster, and do not break their teeth upon its shell. 
 
 "There are honest doubters. The Bible con- 
 tains difficulties which, for the time, may turn 
 some of the best of men against it. But most 
 of the opponents of the Bible are conscious in 
 their heart of hearts that not the Bible but their 
 own hearts and lives are in the wrong. Here is 
 the deep secret of hostility. 'The only objection 
 to this book,' said a dying unbeliever, 'is a bad 
 life.' 
 
 "The present day is marked by much gay un- 
 concern about the Bible. When all goes merry 
 as a marriage bell men find amusement and 
 satisfaction in visiting all sorts of shrines, but 
 momentous junctures come to all men, crises in 
 which all that they relied upon their health, 
 
FRUITS OF EXPERIENCE 315 
 
 their wealth, their learning, their pride, their 
 choicest books vanish, and they are ready to say, 
 with Sir Walter Scott in the day of his depart- 
 ing, 'There is only one book now.' ' 
 
 In the year 1890, the question of prohibition 
 and temperance led to intemperate divisions in 
 South Dakota. A prohibition bill of the most 
 sweeping nature, threatening even the legality of 
 using wine in the Sacrament of the Lord's Sup- 
 per, was before the Legislature. Bishop Hare 
 protested against its passage, in a letter to the 
 Legislature, urging, "that the proposed bill 
 should be so amended by the addition, as occa- 
 sion may require, of the word 'sacramental,' and 
 be otherwise so amended that it will not create 
 a conflict of duties." This course called down 
 upon him the bitterest denunciation of the violent 
 prohibitionists. In a letter prepared for the 
 public press, withheld, and then given to a lim- 
 ited circle in his diocesan paper, The Church 
 News, he answered his assailants in part as fol- 
 lows: 
 
 "Two remarks in conclusion; one as to the gist 
 of my petition to the Legislature, and the other 
 as to the essential character of the Prohibition 
 bill. 
 
 "It will be noticed that the point of my peti- 
 tion was that the proposed Prohibition bill, un- 
 
316 LIFE AND LABORS OF BISHOP HARE 
 
 less modified, would violate the solemn convic- 
 tions and sacred rights of a large body of 
 intelligent, sober and useful members of the 
 community. Now, how is this respectful and 
 serious remonstrance met? Is the truth of my 
 statement denied? Not at all. On the contrary 
 the existence of such a class of persons is ad- 
 mitted, though somewhat scornfully, and then 
 the altogether irrelevant fact is brought tri- 
 umphantly forward that a certain other class of 
 
 people, namely, Elder B and his class, 
 
 hold another opinion. And what then? That 
 each class shall be left free to follow their own 
 convictions? Not at all; but, forsooth, that a 
 law shall be passed by which those who do not 
 
 agree with Elder B and his friends shall be 
 
 persecuted and driven to the wall. I thank him 
 for exposing so plainly the bigotry and intoler- 
 ance of the proposed legislation. Translated 
 into plain English the proposal is: 'You and 
 others think so and so in religion ; I and my class 
 do not think so and so; and because you differ 
 from us we intend to make you smart for your 
 temerity by calling in the secular power and pass- 
 ing a law which will make you pay for the ex- 
 ercise of your religious convictions by fine and 
 imprisonment.' Our excellent brethren have 
 surely for a moment forgotten themselves. In 
 their zeal they have made a slip. All of us 
 
FRUITS OF EXPERIENCE 317 
 
 sometimes make them. Then let the conscious- 
 ness of our common infirmity increase our sense 
 of brotherhood and our desire for mutual tolera- 
 tion. 
 
 "Now a remark as to the bill itself. I ear- 
 nestly believe that the evils resulting from the 
 abuse of wines and liquors have reached appall- 
 ing proportions and call for the most strenuous 
 efforts to check them in the family, in the school, 
 on the platform, in the pulpit, and in the halls 
 of legislation; and though I do not myself be- 
 lieve in Prohibition, but prefer high license, I 
 took no steps to oppose the proposed law, as the 
 majority seemed to be strongly in favor of it 
 and I did not wish to create division. Had any 
 reasonable prohibitory bill been proposed I 
 should have acquiesced in it. But in my opinion 
 the bill in question is unworthy of free, manly, 
 straightforward people. It is essentially levit- 
 ical and non-Christian. It is 'apron string' 
 legislation. It undertakes to treat all persons 
 as though they were children. It is besides in- 
 quisitorial and pharisaically minute and particu- 
 lar. It legislates regarding an article which in 
 one shape or another for one reason and another, 
 men will have, and its stringent provisions will 
 drive them to get it by equivocation and by tricks 
 and evasions. Under its operation subterfuges 
 will abound. There will be no other way of pro- 
 
318 LIFE AND LABORS OF BISHOP HARE 
 
 tecting one's self against a powerful and in- 
 tolerant majority than equivocation and circum- 
 vention; intended to make men sober, this law 
 will tend to make them liars. Drunkards are 
 loathsome, but more hateful still are a people 
 who, deprived of their liberty, have become 
 cowardly, secretive and false." 
 
 An illuminating sequel to this passage is 
 found in the next number of The Church News 
 (March, 1890) , which copied from a Sioux Falls 
 newspaper a brief notice of a meeting called to 
 consider the organization of an enforcement 
 league in Sioux Falls. "Bishop Hare said he 
 had come to the meeting to add what he could 
 by his presence. He did not agree with every- 
 body present on the prohibition question, but he 
 was as much opposed as any to the open saloon 
 and drink habit. They were a hideous wen on 
 the body politic. He should prefer to go at the 
 wen with a surgeon's knife instead of with a 
 dirk, as the prohibitory law did. But the people 
 of the state had decided in favor of the latter, 
 and so he said with all good citizens, go at the 
 wen with a dirk." 
 
 In the Annual Convocation Address of 1903, 
 there is an extended treatment of the proposal to 
 change the name of the Protestant Episcopal 
 Church so as to include the word "Catholic." 
 
FRUITS OF EXPERIENCE 319 
 
 The passage is too long to quote in its entirety, 
 but the following extracts from it will speak 
 with sufficient fulness for Bishop Hare's clarity 
 of thought and word. After speaking of a re- 
 quest from a committee of the General Conven- 
 tion for an individual expression of opinion from 
 the Bishops, he proceeds: 
 
 "I have answered that I do not desire a 
 change in the name of our Church at this time. 
 And yet I am willing to confess that there is 
 something in this proposal to change the name 
 of the Church which is not wholly foreign to 
 my modes of thought and feeling. There is in 
 many hearts, I think, a groping after something 
 better than the endless divisions which have so 
 seriously taken away from the moral dignity and 
 authority of the Church, weakened its power to 
 be a unifying and sanctifying influence upon its 
 own members and upon mankind in general, 
 and impaired its power to protect and use the 
 sacred truths committed to its care. They feel 
 that present conditions in the Christian and in 
 the heathen world demand that we should get 
 clearer conceptions of that institution which is 
 called 'The Catholic Church'; that we should 
 give more importance in our thought and action 
 to the fact that a great river of truth and grace, 
 a river of life, issued forth from our Lord Jesus 
 Christ, the incarnate Son of God, when He 
 
820 LIFE AND LABORS OF BISHOP HARE 
 
 created and endowed His Church; that this river 
 is flowing full and rich to-day ; and that the truth 
 which it carries with it exists distinct from the 
 Biblical record of it. At first sight it seems that 
 this movement to change the name of the Church 
 gives promise of meeting this want and giving 
 the relief which some are groping for. 
 
 "I cannot think, however, that this hope will 
 prove well grounded. Let me lay before you 
 as calmly as I can a statement of the case just as 
 it stands, premising that it is not a little affected 
 by the fact that the proposal was brought before 
 the General Convention, and has been most con- 
 spicuously pressed, by those who favor the intro- 
 duction of the word * Catholic' into the name of 
 the Church. 
 
 "On the general subject of The Holy Catholic 
 Church our position is well known and unequiv- 
 ocal. We have always stood up before God and 
 man and made in the Apostles' Creed our great 
 confession, 'I believe in the Holy Catholic 
 Church.' No one can be admitted within our 
 fold by baptism without an avowal, in person or 
 by sponsors, of that article of the Faith; no one 
 can be received to confirmation or the Holy 
 Communion without a reiteration of that avowal, 
 and in daily public prayers and especially in our 
 greatest act of public worship, the Holy Com- 
 munion, our people do, and must, again and 
 
FRUITS OF EXPERIENCE 321 
 
 again repeat that avowal. And notice that our 
 avowal is not merely that there is a Holy Catho- 
 lic Church ; but that we believe in it. It is to us 
 a supernatural creation. It is the body of 
 Christ. We believe that it holds the faith once 
 delivered to the saints ; that it is the sphere of the 
 special action of the Holy Spirit; that it has a 
 right to our allegiance; and that in it we shall 
 find, through the power of its Head, if we are 
 faithful, 'the communion of saints, the forgive- 
 ness of sins and life everlasting.' 
 
 "Thus avowing constantly and before all the 
 world our faith in the Holy Catholic Church, it 
 is a necessary conclusion that, belonging as we 
 do to that particular religious body which is 
 called 'Protestant Episcopal,' we virtually de- 
 clare our faith that that Trotestant Episcopal' 
 Church is a true, living, particular branch of The 
 Holy Catholic Church. 
 
 "This is our creed. We have acted accord- 
 ingly. In practice we have preserved unbroken 
 the continuity of our Church life and protected its 
 transmission from any possibility of taint or vitia- 
 tion. We have always unequivocally declared, 
 too, that we have never broken with, and could 
 not be guilty of breaking with, The Holy Catho- 
 lic Church. We have never baptized into any 
 sect nor into any other name than that of Father, 
 Son and Holy Ghost; nor have we imposed sec- 
 
LIFE AND LABORS OF BISHOP HARE 
 
 tarian conditions of Church membership. This 
 position we inherited from our mother Church of 
 England and maintained when we became inde- 
 pendent and when we took to ourselves the name 
 'Protestant Episcopal.' Our being in name 
 'Protestant Episcopal' has in no way interfered 
 with this grand avowal of the Creed. The name 
 may have intimated that we did not claim to be 
 the whole of The Holy Catholic Church. It 
 may have drawn attention, too, to the contests 
 and trials through which The Holy Catholic 
 Church has passed in its history, to the fact that 
 these contests have sorely divided the Catholic 
 Church, that the Church called 'Protestant Epis- 
 copal' is only one of the fragments, and also to 
 the fact that in the great division which took 
 place in the sixteenth century our Church put it- 
 self on the Protestant and not on the Roman side 
 of the great line of cleavage ; but the name has no 
 way belied our grand avowal: 'I believe in The 
 Holy Catholic Church.' 
 
 'Tor one I am not prepared even to seem to 
 admit, whether by a change of name or by any 
 other act, that we have but just waked up and 
 found that we are Catholic. 
 
 "This great avowal is made, you observe, in 
 our creed and not in our name. And this is well; 
 for our creed we ourselves can determine; but 
 names grow up and attach themselves to persons 
 
FRUITS OF EXPERIENCE 
 
 and to institutions one can hardly say how. 
 Some are misled by supposing that a name is a 
 misnomer unless it be a definition. A creed de- 
 fines; names rarely do. Definitions are exact 
 and exhaustive. Names are generally rather 
 descriptive of some striking or interesting partic- 
 ulars in a thing. Call ourselves on paper what 
 we will, people will call us by the name which 
 seems to fit. 
 
 "We shall find it an endless task if changing 
 names on some theory comes to be the fashion. 
 Surely the people whose names are 'Black' and 
 'Brown' and 'Wolf and 'Hare,' and so on for- 
 ever, will be protesting that such names are in- 
 adequate and misleading. 
 
 "But while the change of the name of our 
 Church does not seem to me wise, what would 
 have been opportune and very useful would have 
 been a movement judiciously and quietly to en- 
 large and intensify our people's concep- 
 tion of just what they mean when they stand 
 up and say, 'I believe in The Holy Catholic 
 Church,' and an effort to correct the prevalent 
 and very misleading habit of applying the 
 word 'Catholic' without a qualifying ad- 
 jective, like the adjective Roman, to the Church 
 of Rome or any other one branch of the 
 Church of God; a movement to make Christians 
 generally know and feel that the Church is a sa- 
 
LIFE AND LABORS OF BISHOP HARE 
 
 cred organism, that as such it may not be tam- 
 pered with by individual willfulness, but should 
 be honored and deferred to; an organism in 
 which no part (whether calling itself Protestant 
 or Catholic, or Broad, or High, or Low, or Ro- 
 man, or Greek) may safely say to another part, 
 1 1 have no need of you,' an organism which, be- 
 cause it is the body of Christ, is divinely endowed 
 and can communicate to proper persons in sac- 
 raments and other means of grace divine gifts. 
 To dwell upon truths like these is work vital and 
 fruitful and peaceable. Merely to attach the 
 word 'Catholic' to our name is like applying a 
 piece of court plaster. 
 
 "To propose to introduce the word Protestant 
 de novo would be one thing, to propose to ex- 
 punge it is another. For one I am by no means 
 prepared, considering what the popular under- 
 standing of the words 'Protestant' and 'Catholic' 
 is, to give up that word 'Protestant' and supplant 
 it by the word 'Catholic.' Protest has ever been 
 a note of Christian truth. The Lord Jesus 
 Christ witnessing His good confession before 
 the High Priest saying, 'If I have spoken evil, 
 bear witness of the evil; but if well, why smitest 
 thou me?' was protesting. St. Paul withstand- 
 ing St. Peter to his face and saying, 'If thou, 
 being a Jew, livest after the manner of Gen- 
 
FRUITS OF EXPERIENCE 325 
 
 tiles, and not as do the Jews, why compellest 
 thou the Gentiles to live as do the Jews?' Greg- 
 ory the Great of Old Rome protested when John, 
 the Bishop of New Rome, had assumed the title 
 of Universal Bishop. 'I confidently affirm,' 
 Gregory wrote, 'that whosoever calls himself 
 Universal Priest is in his pride going before 
 anti-Christ.' " 
 
 After an historical consideration of the term 
 "Protestantism" Bishop Hare goes on: 
 
 "To turn now to a very practical view of the 
 question. We desire, of course, so to commend 
 the claims of our Church to that part of the 
 Christian world in which our lot is cast that there 
 will be a 'gathering of the people' to it. How 
 many shall we draw to us by the proposal to drop 
 the word Trotestant'? Our best way of judging 
 the future is by the past. Is it not safe to say 
 that for one person who has been drawn to our 
 Church because it was, as he thought, what is 
 popularly understood by Catholic, there have 
 been ten drawn because it was not that, but some- 
 thing distinctly different, viz., what is generally 
 understood by 'Protestant,' and while the one 
 was probably a worn-out person, worn-out by 
 over-refinement, or misfortune, the ten probably 
 belonged to the vigorous, fresh class who prac- 
 tically control the destiny of this land? 
 
326 LIFE AND LABORS OF BISHOP HARE 
 
 "Now let me ask, which are the peoples to 
 whom Protestantism in its general principles and 
 drift has commended itself? 
 
 "A well-known historian (Swinton) has writ- 
 ten: 
 
 ' 'Allowing for considerable exception, the na- 
 tions of Teutonic stock embraced the new doc- 
 trines, while most of the Latin race adhered to 
 the faith of Rome.' 
 
 "Is the work of our Church likely to be with 
 peoples of the Teutonic or of the Latin stock 
 with English, Germans, Scandinavians, etc., or 
 with Italians, French and Spaniards? What is 
 the masterful influence in the world just now? 
 Is it that of English, Germans, Scandinavians, 
 etc., or of Italians, French and Spaniards? If 
 we would as a Church exert a masterful influ- 
 ence, with whose mental movements shall we 
 throw in our lot with the English, Germans, 
 Scandinavians or with Italians, French and 
 Spaniards? 
 
 "If we were just establishing our Church in 
 this country then the discussion of a suitable 
 name might be opportune. But our Church 
 took up an independent life in this country long 
 years ago. It then deliberately and explicitly 
 took to itself the name 'Protestant Episcopal.' 
 It has been conclusively shown in the course of 
 the discussion which has been going on that this 
 
FRUITS OF EXPERIENCE 327 
 
 action was not taken by accident or inadvertence. 
 The name 'Protestant Episcopal' we put on the 
 title page of our Prayer Book. It is part and 
 parcel of the Ratification of the Book of Com- 
 mon Prayer by the bishops, clergy and laity. 
 It is inwrought into our Constitution and 
 Canons. 
 
 "True, the name is inadequate all names are, 
 because, as I have said, names are not definitions. 
 But, while inadequate, it has a certain graphic fit- 
 ness. It tells fairly well just what we are. The 
 meaning of this name has been well understood 
 by the general public. Our Church is well 
 known to bear a 'double witness' that has been a 
 favorite phrase the 'witness' being double, be- 
 cause we witness against the excesses of Prot- 
 estantism on the one hand, and, on the other 
 hand, we bear our witness against the excesses of 
 Rome. The word 'Protestant' in our name is 
 qualified by the word 'Episcopal' that is, our 
 name suggests that our protestation is of that 
 kind which is kept from aberration by the historic 
 Episcopate; the word 'Episcopal' in our name is 
 qualified by the word 'Protestant'; which fact 
 suggests that our Episcopacy is not that kind 
 which is autocratic, or Roman, but that which is 
 constitutional and fraternal, that which is in sym- 
 pathy with the people, and that which is, to use 
 the language of the Lambeth Quadrilateral, 'lo- 
 
LIFE AND LABORS OF BISHOP HARE 
 
 cally adapted in the methods of its administra- 
 tion to the varying needs of the nations and peo- 
 ples called of God into the unity of His Church.' 
 We shall seek far before we shall find what is, on 
 the whole and all things considered, a better 
 name. 
 
 "Now, as to the word 'Catholic.' We must 
 stand by that word in the Creed ; for there it was 
 put in primitive days by the Universal Church. 
 There it stands in a carefully prepared statement 
 such as becomes a formulary. There its mean- 
 ing can be accurately defined. But transfer it 
 to the people, and what do the people understand 
 by it? How do they find it used in most histo- 
 ries, whether secular or ecclesiastical, in encyclo- 
 paedias, in newspapers and in common conversa- 
 tion? Vainly we protest that it should not be 
 used so, but in general literature and in common 
 parlance it is used as meaning Roman Catholic. 
 And within our own fold and within the English 
 Church is it not the fact that 'Catholic' is the ban- 
 ner word under which many gather who would 
 huddle together in the dark, shut off from mod- 
 ern thought, cherishing dear but exploded theo- 
 ries and legends, reviving antiquated customs, 
 and seeking to impose them as laws upon others, 
 thus binding living men of to-day in the cere- 
 ments of the dead past? Each word, 'Protest- 
 ant' and 'Catholic,' has been a cover for doctrines 
 
FRUITS OF EXPERIENCE 329 
 
 and practices which we do not like one whit. I 
 should be afraid of the name 'Protestant' unless 
 'Catholic' were in our creed. I should be afraid 
 of the word 'Catholic/ as things are at present in 
 the Christian world, were 'Protestant' stricken 
 from our name. 
 
 "The whole movement to change the name of 
 the Church seems to me to be open to the charge 
 of being pretentious, and to be away from the 
 people, who like acts and not words ; real success 
 and not assertion that one has a right to it. It 
 is a case where, as often, confidence in a cause has 
 run on into what is a very different thing, 
 namely, self-conceit. Always it is true that by 
 self-forgetfulness and real effective work, not 
 by self -consciousness and pretentious assertions, 
 general confidence is won and lasting good re- 
 sults are achieved. I fear that we are 'puffed 
 up' because of our ecclesiastical lineage and 
 'have not rather mourned' because of our prac- 
 tical shortcomings. Our supreme danger is self- 
 satisfaction; the danger of looking upon our own 
 things and not upon the things of others. Seen 
 by themselves, our own things seem to have a 
 worth which, if seen in relation to the things of 
 another, they would not have. In missionary 
 spirit, in the size of our foreign force, in our 
 achievements in heathen lands, in our power to 
 reach men here in America, in our Sunday- 
 
330 LIFE AND LABORS OF BISHOP HARE 
 
 school work, there are several bodies which far 
 excel us. 
 
 "One of the thoughtful and broad-minded 
 English divines has written: 
 
 6 'How many religious orders and societies 
 have lived upon the reputation of the past, and 
 appeared to fancy that the achievements of their 
 founders the "merits of the fathers" would 
 justify the apathy and carelessness of those who 
 had inherited an honorable name? Indeed, to 
 whatever we are elect, whether national or eccle- 
 siastical, or personal privileges, the temptation 
 dogs us to rest on our inherited merits and to 
 have no open ear to the guiding voice of God, 
 as it calls us to fresh ventures and renewed sac- 
 rifices, like those which laid the basis of the posi- 
 tion of which we now make our empty and inso- 
 lent boast. But thus to evade the uncomfort- 
 able requirements of the present by an appeal to 
 the achievements of the past, whether it is the 
 past of the Catholic tradition or the Reformation 
 settlement, is to expose ourselves inevitably to 
 divine condemnation/ 
 
 "In a word, has not the proposal to change 
 the name of the Church got us quite off the 
 track? What we need to give heed to is not our 
 name, but warm conviction of simple and funda- 
 mental truth, personal character and official 
 competency. Those ministers who . have these 
 
FRUITS OF EXPERIENCE 381 
 
 qualifications will always have a hearing and a 
 following. These are the qualifications which 
 the American people supremely value and in this 
 they have the mind of God. The best way to 
 gain a better name is to possess and show more 
 of the spirit and more of the work which will en- 
 title us to be called by a better name. Then it 
 will come to us without our seeking for or 
 seizing it. Call ourselves what we will, a 
 large part of what constitutes catholicity will 
 be lacking until our richly-endowed fellow- 
 Christians, clerical and lay, who are now sep- 
 arated from us and living their lives and doing 
 their work in other Christian bodies, unite their 
 personalities and their lives and their work with 
 ours. For myself I deeply regret that the 
 question of change in the name of our branch of 
 the Church was ever brought up. Just as there 
 were some signs of a growing tolerance of differ- 
 ence of opinion and of union in practical work 
 and of a growing appreciation of our ecclesias- 
 tical position on the part of other Christian bod- 
 ies, this proposition appears and will result, I 
 fear, in no good. Provoking Christians on both 
 sides of us, we may find ourselves ground be- 
 tween the upper and nether millstone. Accord- 
 ing to a Greek myth, at the marriage of Thetis 
 and Peleus, when all the gods and goddesses 
 were gathered together, Discord threw on the ta- 
 
LIFE AND LABORS OF BISHOP HARE 
 
 ble a golden apple Tor the Fairest.' Of course 
 there were several claimants. No decision could 
 please all. The golden apple became a cause 
 of envy and contention and out of the strife 
 sprang eventually the Trojan War and the de- 
 struction of Troy. I cannot but fear that the 
 word * Catholic' and the proposal to change the 
 name of the Church will prove our 'Apple of 
 Discord.' The successful claimant for the prize 
 will find out that it has only led to envy and con- 
 tention envy from those without, contention 
 among those within the Church. 
 
 "The following table [with the Protestant 
 Episcopal Church holding the ninth place in fig- 
 ures which need not be reprinted here] shows the 
 twelve largest religious bodies and their gains, 
 according to the last census. Who of us can 
 peruse it and think of the millions who are out- 
 side of our branch of the Church and yet revere 
 that holy name whereby we are called, and not re- 
 solve, 'I shall go softly all my years' ?" 
 
 The question of true Catholicism came up 
 again near the very end of Bishop Hare's life. 
 In the last of all his Convocation Addresses 
 (1908), he dealt as follows with the much-dis- 
 cussed "Canon 19": 
 
 "An old canon provides as is printed below in 
 Roman letters. The General Convention of 
 
FRUITS OF EXPERIENCE 333 
 
 1907 added to this old canon the part printed in 
 italics: 
 
 ' 'No minister in charge of any congregation 
 of this Church, or in case of vacancy or absence, 
 no church-wardens, vestrymen, or trustees of the 
 congregation, shall permit any person to offici- 
 ate therein, without sufficient evidence of his be- 
 ing duly licensed or ordained to minister in this 
 Church; provided that nothing herein shall be 
 so construed as to forbid communicants of the 
 Church to act as Lay Readers ; or to prevent the 
 Bishop of any Diocese or Missionary District 
 from giving permission to Christian Men, who 
 are not Ministers of this Church, to make ad- 
 dresses in the Church, on special occasions* 
 
 "Apparently nothing could be more harmless 
 than this amendment; but some of our clergy, so 
 far as I have learned about sixteen out of our 
 5,000, have made the addition to Canon 19 the 
 occasion of a secession to the Roman Branch of 
 the Church. 
 
 "The question arises, had they not, long before 
 Canon 19 was amended, turned face about from 
 the direction taken at the Reformation by our 
 branch of the Catholic Church, as much so as if 
 in our national life they had resolved to bring 
 about re-submission to the British Crown? Had 
 they not lost to such a degree sympathy with the 
 general spirit and movement of the Prayer Book 
 
334 LIFE AND LABORS OF BISHOP HARE 
 
 that withdrawal from our ministry had come to 
 be their only honorable course? Were they not 
 prepared for an exodus? The passage of Canon 
 19 simply said, 'Ready, one, two, three,' and off 
 they went. Such secessions are the penalty our 
 Church pays for a broad and generous spirit. 
 
 "It professes to be, and tries to be, a part of 
 the Holy Catholic Church and not a sect. It 
 has not broken away from the universal Church 
 in order to follow some particular leader. The 
 road followed by any one man is not sufficiently 
 wide for it; consequently its ranges of thought 
 and feeling cover a large expanse. It results 
 inevitably that some of its parts must be very dis- 
 tant from the centre and that it must have a 
 long line of edges. It is at these edges that other 
 systems nibble. It is from these edges that 
 pieces break off. 
 
 "The practical lesson is, 'Keep away from the 
 edges. Let us all draw together toward the cen- 
 tre.' Let us fear above all things a split in the 
 middle. It will be remembered that the decision 
 of the Court of Appeal in a case which arose in 
 the Diocese of Western New York some years 
 ago, gave rise then to some defection on the 
 part of brethren who occupied one extreme of 
 theological opinion. Now, the amendment to 
 Canon 19 has given rise to defection on the part 
 of some brethren who were at the other extreme. 
 
FRUITS OF EXPERIENCE 335 
 
 Alas, one cannot sacrifice our generosity. Con- 
 sidering the provocation which has sometimes in 
 the past been given to division; considering the 
 ungenerous and intolerant spirit of the age when 
 most of our divisions took their rise, is it not our 
 sacred duty now to try to be reasonable, consid- 
 erate and generous towards all Christian people? 
 Green in his history of the English people, says 
 of the spirit which at one time ruled the Church, 
 'The two parties in the Church, the Church party 
 on the one hand and the Nonconformist party 
 on the other, each threw the blame on their oppo- 
 nents; the one reprobated the schismatic temper 
 of the Nonconformists, the other declaimed 
 against the perjury and tyranny of the hier- 
 archy, but neither confessed their own offenses.' 
 Shall we go on forever repeating this folly? 
 Shall we be puffed up and not rather mourn?" 
 
 In October, 1903, there was held in Washing- 
 ton a missionary conference of the Bishops of 
 the Church of England in Canada and of the 
 Protestant Episcopal Church in the United 
 States. Here Bishop Hare made two notable 
 addresses, one on Methods of Dealing with the 
 Indian Races, the other on The Cares and Re- 
 sponsibilities of the Bishop as a Missionary 
 Leader. In each he spoke from the sad and 
 joyful depths of personal experience. Two 
 
336 LIFE AND LABORS OF BISHOP HARE 
 
 passages from the first address will suffice: 
 "Let me say that Indian Missions call for the 
 hardest kind of work and the hardest kind of 
 sense. It will not be done by people who think 
 that every Indian girl is a Pocahontas. The 
 work must be thoroughly human and sympa- 
 thetic; it must make allowances; it must be ap- 
 preciative of any good in the Indians : but the In- 
 dian must not be seen as in a mirage though 
 mirages be common in the desert which he fre- 
 quents nor uplifted from the ordinary run of 
 things and 'floating vague in the ether.' I am, 
 perhaps, not as confident in my opinions regard- 
 ing the Indians as I was as a novice thirty years 
 ago, but this I am sure of, the work calls for hard 
 work and hard sense. I have seen nothing to 
 lead me to think [here he reverts almost to the 
 very words of an early opinion] that there is any- 
 thing in the Indian problem to drive us to mere 
 sentimentality, to quackery, or to despair. It 
 will find its solution, under the favor of God, in 
 the faithful execution of the powers committed 
 by God to the civil government, and in a com- 
 mon-sense ministration of the offices and the gra- 
 cious gifts deposited with His Church. . . . 
 Now, speaking more broadly, let all methods be 
 inspired and pervaded by a generous human 
 spirit. In other words, let there be identifica- 
 tion with the subjects of our effort. This is an 
 
FRUITS OF EXPERIENCE 337 
 
 essential of Christian work always, everywhere, 
 and among all classes. The fundamental of our 
 Christian faith is the identification of the Son of 
 God with the subjects of His interest. 'He took 
 manhood into God,' and if He did this in His 
 person He did it also in His life. He put Him- 
 self on a level with the woman of Samaria, iden- 
 tified Himself with her by asking a favor, 
 'Give me to drink,' before He undertook to touch 
 the sore place in her heart. It was this Christ 
 living in him that made St. Paul identify himself 
 with the people of Lycaonia and say, 'He gave 
 us rain from heaven, and fruitful seasons, filling 
 our hearts with food and gladness.' Our reli- 
 gion is a ladder whose top, to be sure, reaches 
 unto heaven; but only as we enable men to see it 
 set up on earth right alongside them, as God 
 placed the ladder alongside Jacob in his vision, 
 will men realize that our religion is for each one 
 the gate of heaven. A well-meaning tract dis- 
 tributer once told me of his discomfiture by rea- 
 son of failure to practice identification. As he 
 passed along through the market he handed a 
 butcher a tract. The butcher called after him, 
 'Say, mister, have you read it yourself?' And as 
 he had not read it he beat a quick retreat. 
 
 "So far as my observation goes, nothing has 
 more marred and vitiated missionary enterprise 
 both at home and abroad than lack of just this 
 
338 LIFE AND LABORS OF BISHOP HARE 
 
 fellow-feeling with the subjects of missionary 
 efforts lack of ability to appreciate and ready 
 power to do whatever is required by circum- 
 stances. This is the special infirmity of our An- 
 glo-Saxon stock. There is a certain obtuseness 
 which makes us fail to feel the situation. There 
 is a proud unwillingness to put ourselves in the 
 other man's place and to see with his eyes, yea, 
 a haughty denial that any sentiment can be sa- 
 cred unless it be our sentiment; that anything 
 can be a real conviction and have any power with 
 another unless it be our conviction and have 
 power with us. The undertaking to open a 
 man's eyes to the fact that he and all whom he 
 loves and reverences most have been in error, to 
 turn a man from modes of thought and habits 
 of action which are dear to him, must always be 
 a delicate task. It is hard to save it from being 
 an exasperating process. The personality of the 
 missionary is often unattractive to a man of dif- 
 ferent race. The foreigner, though an expert 
 linguist, rarely appreciates the delicate turns of 
 expression and other rhetorical processes by 
 which speech is saved from rudeness, and given 
 the form of delicate suggestiveness and not of 
 absolute assertion. And yet we are disposed to 
 stand off as their critics from the people whom 
 we are called to serve, and to discuss their racial 
 and natural and personal peculiarities in letters 
 
FRUITS OF EXPERIENCE 339 
 
 to newspapers and magazines. Even our peti- 
 tions for them in intercessory prayer sometimes 
 take on a condescending and patronizing air, 
 which is particularly offensive when it is applied 
 to the rulers of the foreign land where the mis- 
 sionaries are in a certain sense guests, lowering 
 the rulers before their own people by praying 
 publicly for them that they may be turned from 
 darkness unto light and from the power of Satan 
 unto God. Lecky, in his book, The Map of 
 Life, has shown that the event which he terms 
 'the awful mutiny' in India, which for a time 
 shook the English power there to its very foun- 
 dation, took its rise in just this defect. 'It 
 was simply a glaring instance of indifference, 
 ignorance, and incapacity too often shown by 
 British administrators in dealing with beliefs 
 and types of character wholly unlike their 
 own.' 
 
 "Cow's fat and lard were used in the lubri- 
 cating mixture with which the cartridges issued 
 to the Sepoy soldiers were smeared, 'one of these 
 ingredients being utterly impure in the eyes of 
 the Hindoo, and the other in the eyes of the Mus- 
 sulman. To bite these cartridges would destroy 
 the caste of the Hindoo, and carry with it the 
 loss of everything that was most dear and most 
 sacred to him both in this world and in the next. 
 In the eyes of both Moslem and Hindoo it was 
 
340 LIFE AND LABORS OF BISHOP HARE 
 
 the gravest and most irreparable of crimes, de- 
 stroying all hopes in a future world, and yet this 
 crime, in their belief, was imposed upon them as a 
 matter of military duty by their officers.' What 
 had seemed to be the unalterable devotion of the 
 Sepoy regiments gave way under this strain, and 
 they retaliated in the most horrible excesses. 
 
 "In missionary annals the story is famous of 
 Gorman, the first missionary Bishop sent to the 
 Northumbrian English. Harsh and unsympa- 
 thetic, he met with no success, and returned in dis- 
 appointment to his monastery and reported the 
 English as stubborn and barbarous. 'Hard with 
 hard makes no wall,' says Fuller quaintly, 
 quoting the old proverb, 'and no wonder if the 
 spiritual building went on no better, wherein the 
 austerity and harshness of the pastor met the ig- 
 norance and sturdiness of the people.' He was 
 succeeded by Aiden, a man of very sympathetic 
 spirit. He had the art of condescending to babes 
 and feeding them with milk. He threw himself 
 in with the people. He hated display and gen- 
 erally traveled on foot and gave himself to house- 
 to-house visitation. A humble church of split 
 oak, thatched with coarse grass, satisfied his ambi- 
 tion at first. He gathered the boys of the Eng- 
 lish about him that he might train them to be 
 evangelists to their own people. No wonder he 
 is said to have possessed a 'singular charm of 
 
FRUITS OF EXPERIENCE 341 
 
 manner and address, which first won his hearers 
 and then incited them to an imitation of his own 
 virtues.' 
 
 "For every reason the missionary should drive 
 himself to identify himself with the people to 
 whom he is sent, and avoid presenting his partic- 
 ular, perhaps crude, views to the heathen in such 
 a way that they seem to them as 'the cow's fat 
 and lard 5 seemed to the Mussulman and Sepoy. 
 
 "As part of his identification with his people 
 the missionary should be their confidant on any 
 subject pertaining to their personal or material 
 welfare, to their relation to each other, or their 
 relation to the authorities, so far as any of the 
 people may choose to call him to their confidence 
 being very careful, however, that he is not so 
 ready to receive confidences as to come to be re- 
 garded as a sort of common sewer into which any 
 one may dump his filth, nor so ready to give cre- 
 dence to complaints and communicate them to 
 others as to make himself a nuisance. At the 
 same time, missionaries should confine themselves 
 as much as possible to their own calling and their 
 own sphere of work, and not consider themselves 
 inspectors of government officials among the In- 
 dians, any more than a good citizen, occupying 
 the office of a clergyman among the whites, 
 should consider himself a universal censor morum 
 and a judge of civil officials there. He should 
 
LIFE AND LABORS OF BISHOP HARE 
 
 bear in mind that honor and obedience are due 
 to government officials because of their office, and 
 that he can do no more injurious work than to 
 breed a spirit of discontent and sedition; and re- 
 member also this fact, that any one who stands 
 off and thinks how a work should be done will al- 
 ways be a mere critic and a hypercritic. We al- 
 ways think that we can do another man's work 
 better than he does it. There is a deal of wisdom 
 in the sarcasm, 'Old maids' children are always 
 well brought up.' ' 
 
 In sending a printed copy of the second ad- 
 dress to Dr. Lloyd, General Secretary of the 
 [Board of Missions, Bishop Hare wrote, "My 
 address on 'The Cares and Responsibilities,' etc., 
 was my last word on that general subject. Be- 
 neath the humor and irony and sarcasm of my 
 words was the cry of a wounded heart a cry 
 that our Church does not produce men to do the 
 work which needs to be done." Near the begin- 
 ning of the address he declared, "The Bishop 
 should be no recluse, much less a seeker of his ease 
 and a slave of home comforts; he should be well 
 known in the weak places and in the high places 
 of the field ; but it is a mistake to suppose that the 
 missionary battle is not going on unless the 
 Bishop is seen always nervously hurrying from 
 mission to mission. At the crisis of one of the 
 
FRUITS OF EXPERIENCE 343 
 
 great battles of the Franco-Prussian War, the 
 king of Prussia's anxiety reached such a height 
 that Bismarck left him and went to the hilltop 
 where Von Moltke stood, to inquire. He found 
 the great general carefully selecting a cigar from 
 a box. Bismarck returned and said, 'Your Maj- 
 esty, I think all is going on well. He picks his 
 cigars.' Even when so doing, however, Von 
 Moltke was the leader." Bishop Hare goes on 
 to consider such questions as those of investments, 
 of "competing bodies," of Church schools and 
 other institutions, and of raising money. Nearly 
 all of the second half of the address is given to 
 the vital question of workers in the missionary 
 field, and it may well stand as the parting utter- 
 ance of Bishop Hare on the subject of missions 
 in general: 
 
 "But I have left to the last 'the care and re- 
 sponsibility' which is by all odds the first and 
 greatest, viz., the care and responsibility of find- 
 ing proper field officers, i. e., Missionaries. Ask 
 any Bishop of his chiefest need and he will an- 
 swer, men. I should suggest as a proper em- 
 blem for a Bishop's seal, an etching of Diogenes, 
 walking in broad daylight with a lantern and 
 explaining in sarcastic tone that he is looking for 
 a man. If I speak with too much warmth on this 
 part of my subject ascribe it to personal feeling. 
 I am so happy in the missionaries whom I have 
 
344 LIFE AND LABORS OF BISHOP HARE 
 
 in South Dakota that I am vexed that I cannot 
 get more like-minded. And if I make some se- 
 vere strictures on the ministry I would not for- 
 get that never in all the years in which I have 
 known the missionary work of the Church, have 
 the numbers, the character, and the ability of our 
 missionary force been so creditable as they are 
 to-day. Let me also say in mere justice to the 
 clergy that theirs is often a hard lot. This re- 
 sults from the nature of the field. Whether we 
 look at the vast heathen world, or at the multi- 
 tude of blacks in our own land, or at the millions 
 of white people scattered in tens of thousands of 
 towns and villages which dot the newer parts of 
 our national domain, our field is a missionary 
 field ; that is, a field which is not so much inviting 
 as needy; a field which does not offer comfortable 
 rectories, nor parish buildings up-to-date, nor 
 strong congregations which will carry their cler- 
 gyman on their shoulders. Why in the name of 
 common sense should it be supposed, as it so often 
 is, that the first product of a newly opened coun- 
 try is a cozy parish? Or that new settlers are all 
 athirst for God and His Gospel? Why should 
 it be expected that the people in our new settle- 
 ments will build a church, stir up their hearts to 
 seek after God, and then send their messengers 
 out to seek for some minister who will be 
 willing to preside over the work which they have 
 
FRUITS OF EXPERIENCE 345 
 
 done? Beyond all question the requirements are 
 exacting. A new town is made up of very 
 heterogeneous people, odds and ends, thrown to- 
 gether from different parts of the country with- 
 out any common bond. Do what you will, 
 people sometimes will not be pleased. They are 
 sometimes fault-finding, unsympathetic, and ex- 
 acting. They expect their clergyman to fill 
 their church, and yet they themselves do what 
 they can to keep it empty by habitually staying 
 away from church, or attending only when they 
 please. They demand of him that he shall be 
 alert, while they themselves are apathetic. They 
 fail to pay their church dues and so create a 
 deficit, and yet they are vexed that the cry of a 
 deficit should be raised so often. They wait to 
 see whether all will like the new minister, while 
 they know very well they do not at all like one 
 another. To add to the difficulties it sometimes 
 happens that the missionary must be required to 
 hold to his post just because the moneyed people 
 of the place will not support him, or because 
 some influential people do not want him the 
 divorce traffic or the rum traffic, the dominating 
 self-will of a certain person may wish to get rid 
 of him that they may get religion in their own 
 control. There, of course, the Church should 
 bravely witness for Christ. There the reign of 
 righteousness must be maintained, and upon the 
 
346 LIFE AND LABORS OF BISHOP HARE 
 
 clergyman must come the brunt of the battle. 
 Oh, how my heart goes out to the clergy in the 
 trials and hardships which their calling often 
 brings upon them. Let me say to these dear 
 brethren, whatever be the cares and responsibil- 
 ities of the missionary in whichsoever order 
 diaconate, presbyterate, episcopate whatever 
 be the meagerness of earthly reward, however 
 lowly, however surly, however unreasonable be 
 the people whom we are called to serve ; however 
 forbidding the skies and the climate, let us stand 
 in our lot and try always to learn to say : 'None 
 of these things move me. Neither count I my 
 life dear unto myself; if only I may finish my 
 course with joy and the ministry which I have 
 received of the Lord Jesus.' 
 
 "Such is the nature of a large part of the 
 Church's field. And it must have become mani- 
 fest as I have proceeded that the missionary field 
 calls for the service of the sons of the Church 
 not because it is, in a worldly point of view, an 
 attractive field, not because it promises large and 
 appreciative congregations, nor even because the 
 work in the missionary field is necessarily more 
 important than any other; but, first, because it 
 offers work that needs to be done, that is, work 
 that somebody must do there are human beings 
 in it, good, careless, wicked, stricken, who must 
 respectively be encouraged, awakened, converted, 
 
FRUITS OF EXPERIENCE 34*7 
 
 comforted. Secondly, because in the missionary 
 fields things are in their beginning and presum- 
 ably formative. Influence for good at such a 
 period is basal and far reaching. Thirdly, be- 
 cause the eyes of many in the missionary field 
 have not yet had a chance to salute the Day- 
 spring on high, who gives light to them that sit 
 in darkness and guides the feet into the path 
 of peace. 
 
 "Now what kind of field officers, i. e., mis- 
 sionaries, does the missionary field demand? 
 
 "Manifestly men who realize that the work of 
 the ministry is not to wait to be sought, but to 
 seek for Christ's sheep that are dispersed abroad, 
 and for His children who are swallowed up in 
 this wicked world; ministers who are ready, if 
 need be, to do all the work at first themselves, 
 and to stand, to speak figuratively, at their church 
 doors on Sunday morning proclaiming, 'My 
 oxen and my fatlings are killed and all things 
 are ready. Come unto the marriage.' 
 
 "Next, the Church manifestly needs for a large 
 part of her work men who are free men who 
 are free to be much away from home holding 
 services in all sorts of towns and villages and in 
 all sorts of places ; men who are free to go where 
 they are needed; men who are free to live where 
 they are needed; men who are free, too, to say 
 what is needed. These are days when unpala- 
 
348 LIFE AND LABORS OF BISHOP HARE 
 
 table truths need to be spoken to several differ- 
 ent classes to men and women who flout the 
 moral law under cover of religion; and to capi- 
 talists on the one hand and employes on the other 
 who fret under the restraints of right and of 
 duty to each other. 
 
 "Next, the conditions demand supple men. I 
 mean men who have manif oldness, flexibility and 
 adjustableness. A man of only one gift and 
 only one power is out of place in the new mission- 
 ary field. Division of labor cannot be accom- 
 plished to any great extent there, and hence 
 those who work for Christ will, of course, be 
 called upon to perform not only one, but many 
 functions of the body of Christ. A man who 
 is only a preacher, or only a pastor, or only a 
 church builder, or only a student, cannot meet 
 the need. And who should be flexible and ad- 
 justable if not the ministers of Christ, that is, 
 ministers of the Anointed One? We ministers 
 have not only received the holy oil of confirma- 
 tion, which should make us, as oil makes leather, 
 supple and flexible; but we have been especially 
 trained for Holy Orders, and have received at 
 our ordination at least the promise and the ear- 
 nest of all gifts which we can possibly need in 
 our manifold work. 
 
 "Lastly, men are needed who have acute spir- 
 itual ears; men who can say, 'Mine ears hast 
 
FRUITS OF EXPERIENCE 349 
 
 Thou opened;' men who scorn the common no- 
 tion that our Lord, though He is the same 
 yesterday, to-day and forever, said only for once 
 and for one man, 'Sell all that thou hast and 
 come and follow Me'; men who hear that same 
 command repeated now and repeated with all the 
 discriminating, penetrating power of a sharp, 
 two-edged sword. 
 
 "We have seen the character of our missionary 
 field, we have seen the kind of laborer needed, 
 and we must ask now, What about the supply? 
 I would by no means depreciate parish work and 
 all that settled home life which is connected with 
 it. The Church would have little stability with- 
 out them, little edification, little reserve force. 
 Parishes are the Church's dynamos. But, con- 
 sidering the character of our field and the kind 
 of leaders needed, does not the stream of clerical 
 life run too much one way, too much towards 
 married life, parish life and rectories? The 
 process makes one recall scenes in the iron re- 
 gions where molten iron is seen running into the 
 molds from a smelting furnace and all of it tak- 
 ing there fixed hard shape, the shape called pig 
 iron. Once rectors of well-to-do parishes our 
 young ministers never can be anything else. 
 At least they think so. But, oh, the folly of 
 young ministers expecting that all may be rec- 
 tors of well-to-do parishes! The number of 
 
350 LIFE AND LABORS OF BISHOP HARE 
 
 well-to-do parishes (to use the word in a worldly 
 sense), stands to the number of seekers for them 
 as one stands to five. And oh, the disappoint- 
 ment and unhappiness which the expectation of 
 getting a well-to-do parish brings! If five men 
 try each to get a bite of one cherry, four at least 
 are sure to be disappointed. And what is the 
 condition of things in other callings? Does 
 every young doctor count upon an office on 5th 
 Avenue in New York? Or every young lawyer 
 an office within a few blocks of Wall Street? 
 Life for most men is hard. It is so hard that if 
 only one side of it were looked at, who would be 
 a father or a mother, a husband or a wife? 
 Nay, who would ever have chosen to be born? 
 Why should the clergy expect easy places? Is 
 it ease that makes men useful or happy? Let 
 me point out to young ministers on the contrary 
 the unspeakably miserable results of expectation 
 that it does. You will so habituate yourselves 
 to the conveniences of life, to external appliances 
 and contrivances such as rectories, parish houses, 
 etc., that you will be, to use the Apostle's phrase, 
 f entangled with the affairs of this life.' You 
 will be slaves to your surroundings and posses- 
 sions and therefore exceedingly limited in the 
 sphere of work which you will feel you can ac- 
 cept. Result 1: you will find yourself out of 
 employment. Result 2: you will become mere 
 
FRUITS OF EXPERIENCE 351 
 
 driftwood. Result 3: worse than that, you will 
 become driftwood which has ceased to drift and 
 is beached and dried and rotting. Spiritual 
 vigor, you will have none enthusiasm, none 
 love for your work, none accent of conviction 
 when you preach, none you will be a weariness 
 to the laity and a mortification to your clerical 
 brethren. 
 
 "Have I spoken too plainly? I am sure I 
 have said many unpalatable words, but I trust 
 none which are uncharitable or uncalled for. 
 Self-love would lead us not to acknowledge any 
 of our defects. Apathy would lead us to ignore 
 them. Pride would lead us to prevent their be- 
 ing known. 'Tell it not in Gath, mention it not 
 in the streets of Askelon.' Nevertheless, I have 
 described as faithfully as I know how the ex- 
 isting state of things. Why not go to work and 
 try to raise up men who can and will face it and 
 meet it? 
 
 "Of course a new point of view and a new 
 spirit are our chief est need; but it would greatly 
 ease the painful situation if the Church had what 
 might be called a clearing-house. Banks have 
 their clearing-house where any bank which has 
 a check drawn on another bank may arrange for 
 its reaching its proper destination and being 
 honored, and so would it not be well if Bishops 
 had something like a clearing-house where clergy- 
 
352 LIFE AND LABORS OF BISHOP HARE 
 
 men who are not fitly placed in a diocese may 
 find their proper place elsewhere? Indeed, why 
 should not each Bishop himself be a clearing- 
 house? We seem to have nothing of the kind. 
 I have more than once sent out to a number of 
 my brother Bishops a circular stating my need 
 of a particular kind of man and saying that it 
 occurred to me that the exact kind of man 
 needed by me might not be needed where he was, 
 and I have asked that they read my statement 
 of my want and return it to me, not troubling 
 themselves further unless they found they could 
 help me. I can only add that I do not remem- 
 ber that my efforts of this kind have met with 
 much success. In default of a clearing-house 
 among the Bishops, one would think that we 
 would have in connection with our General Mis- 
 sionary Society a central place or agency for in- 
 formation regarding clergymen eligible for the 
 missionary field; but, so far as the domestic part 
 of the field is concerned, we have nothing of the 
 kind. 
 
 "Alas, you sigh, as I bring my jeremiad to a 
 close, the Church does not bring forth the kind 
 of children needed for her work. No, she does 
 no t but such a personifying of the Christian 
 society as a mother may be misleading. It may 
 tend to divert attention from the responsibilities 
 of each one of us as those who make up the 
 
FRUITS OF EXPERIENCE 853 
 
 Church and determine her character and de- 
 termine the character of her offspring. The 
 Church planted in the world at the second crea- 
 tion is like the seed planted in the earth at the 
 first creation. It brings forth fruit after its 
 kind. The Church's kind or character is de- 
 termined by the kind of its individual members 
 and that kind, I fear, is not the kind which brings 
 forth missionary sons. It is we individuals who 
 are responsible. It is I, and you, and you, and 
 you, and you, endlessly, who each is lacking in 
 life and in life power, and it is these single in- 
 dividual lacks aggregating and coalescing that 
 lower the Church's general vitality. Captain 
 Mahan most truly wrote: *A 'thoroughly 
 healthy, thoroughly vitalized body politic pro- 
 duces spontaneously the leaders it needs; pop- 
 ular impulse finds expression inevitably in 
 individuals, competent and numerous enough to 
 effect the objects toward which it tends.' " 
 
THE DIVORCE REFOBM CAMPAIGN 
 
 1893-1908 
 
 WHEN Bishop Hare first went to his work 
 in Niobrara, the needs of the Indians 
 and the measures for their improvement pre- 
 sented themselves in definite forms. Soon after 
 the approximately even division of his work into 
 the Indian and the white field, a need of the 
 whites appeared with equal definiteness. This 
 was the need for a clearer perception of the evil 
 and danger in the prevalent views of divorce in 
 South Dakota. The laws and their interpreta- 
 tion were such that the rapid and easy dissolu- 
 tion of the marriage bond became a byword not 
 only at home but throughout the country. "Ask 
 a schoolboy of Massachusetts what Sioux Falls 
 is famous for," said a Sioux Falls newspaper, 
 "and his answer will bring a blush to any loyal 
 citizen of this city." These words were written 
 late in the campaign for better conditions. The 
 reputation on which they were based had been 
 won chiefly in the final decade of the nineteenth 
 century. 
 
 S5* 
 
 
THE DIVORCE REFORM CAMPAIGN 355 
 
 To a man of Bishop Hare's chivalric feeling 
 towards women, and consequently towards the 
 institution of marriage, the conditions were in- 
 tolerable. As early as 1885, he said in his Con- 
 vocation Address: "The notions which prevail 
 in this country on the subject of Marriage and 
 Divorce are lamentably lax. This laxity arises 
 partly from the fact that it is taken for granted 
 that marriages and divorces which are not con- 
 demned by the law of the land are therefore 
 justifiable before the bar of conscience a pre- 
 posterous assumption. The laws of the land 
 leave untouched vast provinces in the domain of 
 morals. A drunken revel, if confined within the 
 walls of one's house, is untouched by the law of 
 the land; and so with jealousy, hate, envy, and 
 nameless personal sins. It is by no means safe 
 therefore to say, 'What the law allows must be 
 right.' In the matter of marriage and divorce 
 the law allows much that is not right." The 
 law for Christians as laid down by Christ Him- 
 self and by the Church in more than one of its 
 branches is then set forth in the Address. 
 
 Within a few years the divergence between 
 the law for Christians and the laws of South Da- 
 kota became more and more apparent. On 
 Bishop Hare's return from Japan and China in 
 1892, he wrote to his daughter-in-law: 
 
 . . . "The rain, the deaths and, worse than 
 
356 LIFE AND LABORS OF BISHOP HARE 
 
 all, the scandalous divorce mill which is running 
 at Sioux Falls, with revelations of the silliness 
 and wickedness of men and women, have made 
 my return home a very gloomy one. I despise 
 people who trifle with marriage relations so in- 
 tensely that the moral nausea produces nausea of 
 the stomach. I have a continual bad taste in my 
 mouth. One of the family, after cultivat- 
 ing our church in Sioux Falls and playing the 
 role of an injured woman, has turned a disgust- 
 ing somersault. She was accompanied by her 
 adviser, so called, by name, whom she mar- 
 ried at once upon her divorce, and it turns out 
 
 that he is one , or some name of that kind! 
 
 She gave $1,000 to put memorial windows to 
 
 Mrs. in the cathedral. They are here, but I 
 
 won't have them. I'd as lief paste up the flam- 
 ing placards of a low circus. I shall write the 
 donor that her windows are subject to her order." 
 These windows which the donor, replying to 
 his letter, asked him to dispose of as he might 
 see fit, were the source of much perplexity, and 
 lay long unopened in the basement of the cathe- 
 dral at Sioux Falls. They illustrated but one of 
 many personal complications. Another arose 
 when after a long absence from South Dakota 
 Bishop Hare was invited to dine at a house which 
 he had formerly visited. To his astonishment he 
 found not only the man of the house equipped 
 
THE DIVORCE REFORM CAMPAIGN S57 
 
 with a new wife, but the former wife sitting at 
 the table with her new husband. His chagrin 
 was only increased by discovering that the great 
 embarrassment which he felt in the situation was 
 wholly unshared by the strangely assorted quar- 
 tette. It is safe to assume that after the begin- 
 ning of 1893 he was spared the awkwardness of 
 other dinner-parties of this nature. 
 
 In 1893 he became definitely the leader of the 
 campaign in South Dakota for a reform in the 
 divorce laws of the state. A Pastoral Letter, 
 dated January 11, 1893, addressed "To the 
 Clergy and People of the Protestant Episcopal 
 Church in South Dakota," speaks clearly for the 
 position which he then took. The first part of 
 it, he wrote, "is substantially the same as the 
 statement prepared by me in connection with a 
 petition to the Legislature." In this petition a 
 number of ministers in Sioux Falls joined. 
 They urged in the words of The Church News 
 "not so much those high teachings, which, as 
 ministers of the Gospel, they would preach from 
 their pulpits, but those reforms which seemed to 
 them to commend themselves at once to the ordi- 
 nary morals of decent people and to practical 
 legislators." The second part of the Pastoral 
 was addressed, as Bishop Hare expressed it, "es- 
 pecially to those persons who are in any way con- 
 nected with the church of which I am an officer." 
 
358 LIFE AND LABORS OF BISHOP HARE 
 
 It is the first portion of the letter upon which, 
 by reason of its more public bearing, attention 
 may be fixed in this place. 
 
 On the very day on which the Pastoral Letter 
 was dated, January 11, 1893, Bishop Hare wrote 
 to his sister Mary: "I leave for something of a 
 visitation to-morrow which will end up, with 
 some days given to the Legislature at Pierre, 
 where also I am to consecrate our little church. 
 Imagine me in the lobby, 'the third house,' as 
 they call it!" The petition was presented to the 
 Legislature on January 23. By that time, al- 
 though there was no organization for carrying 
 on the movement and no appeal had been made 
 to the general public for signatures, nine hun- 
 dred names were subscribed to it; a supple- 
 mentary list of five hundred was afterwards 
 received. At Pierre the Lieutenant Governor, 
 presiding over the Senate, invited Bishop Hare, 
 according to The Church News, "to occupy a 
 seat beside him during one of the sessions of 
 that body, and by an unsolicited vote of the 
 House of Representatives he was given the 
 use of their Hall for the purpose of an ad- 
 dress on the question of Marriage and Di- 
 vorce. The judiciary committees of both houses 
 gave him a patient and courteous hearing in 
 joint session." 
 
 Of the plea which he made to the Legislature 
 
THE DIVORCE REFORM CAMPAIGN 359 
 
 the printed statement accompanying the petition 
 may be taken as an adequate expression. Since 
 it is too long to quote entire, a few passages from 
 the Pastoral Letter in which it is embodied will 
 sufficiently represent it: 
 
 "We are drifting into polygamy! Simul- 
 taneous polygamy we brand with infamy and the 
 supreme law of the land is invoked to extirpate 
 it from the country; but consecutive polygamy 
 has achieved, we now discover, under our loose 
 divorce laws, a respectable status. There are 
 cases not a few where one man, or one woman, 
 has occupied the relation of husband or wife, as 
 the case may be, to two, three, or four different 
 living persons! And a case is known where a 
 married daughter invited to her new husband's 
 tea table, not her father and mother sweet re- 
 union! but her divorced father and his new wife 
 and her mother from whom her father had been 
 divorced and her new husband! They sat con- 
 fronting each other, and so low was conscience 
 sunk that there was no shame. 
 
 "But, now, let us come nearer home. Have 
 not we in South Dakota given an impetus to this 
 downward progress by the laws on divorce which 
 we allow to remain upon our statute book? 
 
 "By our law only the short period of ninety 
 days' residence is required as a condition pre- 
 cedent to bringing an action for divorce. This 
 
360 LIFE AND LABORS OF BISHOP HARE 
 
 has been well advertised, and thus people flock 
 here from different states. They buy no dwell- 
 ings, rent no dwellings, live transiently in hotels, 
 swear they intend to reside here, sue parties 1,500 
 miles away, obtain their end, and disappear 
 from our state forever, contributing nothing but 
 some dollars, much moral hurt to the community, 
 especially the young, and huge public scan- 
 dal! . .. . 
 
 "Of course, the ignoble part which our fair 
 state has been made thus to play has its apolo- 
 gists. Some, honest and honorable. More, it is 
 feared, because the divorce mills are profitable. 
 
 "Divorce litigation has brought large money, 
 it is said, into our needy state. The business of 
 the florists and jewelers has increased ten and 
 twenty fold. Hotel proprietors are growing 
 rich. 
 
 "Thus, unconsciously, those who reap the 
 harvest are led to throw an attractive guise over 
 what, but for their self-interest, would wear a 
 hideous form. But, for the rest of us, we enter 
 protest. 
 
 "The beauty of our florists' greenhouses de- 
 parts when their chief patrons are those engaged 
 in violating marriage vows! 
 
 "How long can decent matrons and modest 
 maidens pay visits to friends at hotels when they 
 
THE DIVORCE REFORM CAMPAIGN 861 
 
 feel that their presence there seems to put them 
 in an equivocal position? 
 
 "How will our lawyers maintain their high 
 calling as advocates of righteousness and virtue 
 if their chief emolument and occupation come 
 from so morally enervating a thing as the laxity 
 of our laws on divorce? 
 
 "How long will our newspapers be a virtuous 
 people's organ of expression if this dominating 
 money interest shuts their indignant remon- 
 strance out? 
 
 "The moral sense and higher sentiments of 
 some are under a strange spell, but the people 
 are asking how far the profits of a few are profit- 
 able to the people as a whole. They argue If 
 the divorce business is, as some represent, merely, 
 or chiefly, the granting legitimate relief to in- 
 jured wives and husbands who seek deliverance 
 from faithless partners, why the purchase of so 
 much costly jewelry and so many beautiful 
 flowers? Does not this increase in these partic- 
 ular lines of business indicate that lovers are 
 about, and that not compassion for wronged and 
 broken-hearted husbands and wives is chiefly 
 needed, but denunciation of those who, in the 
 language of Scripture, 'creep into houses and 
 lead captive silly women'? 
 
 "Does this high living (the wines and costly 
 
862 LIFE AND LABORS OF BISHOP HARE 
 
 cigars) which proves so profitable to certain 
 members of the community, indicate the presence 
 of outraged husbands and wives, who, after 
 grave thought, are seeking with sad hearts libera- 
 tion from a bond whose sacredness has been vio- 
 lated by infidelity of the other partner, or the 
 presence of persons who, while still married in 
 the eyes of the law and of the 'One Law-Giver/ 
 are already in love with others than their lawful 
 partners and gay with the expectation of being 
 soon declared free to gratify with the sanction of 
 law their guilty passion? 
 
 "How much is this plea that our divorce pro- 
 ceedings advertise the country worth, except to 
 our adversaries? Do we wish to be famous? 
 This makes us infamous. Would we have 
 credit? This brings upon us discredit. We are 
 the derision of the country. We who live here 
 know well the richness of our soil, the wealth of 
 our mineral, the cheeriness of our climate, the 
 sweetness of our home-life, the certainty of our 
 prosperous future; but the outside world ex- 
 claims, 'South Dakota! A state so God-for- 
 saken and destitute of other attractions that, in 
 despair of drawing even a fair portion of the 
 crowding, honest immigrants who seek to make 
 for themselves a home, it has resolved to secure 
 the residence, at least for ninety days, of quarrel- 
 ing and unfaithful husbands and wives who dare 
 
THE DIVORCE REFORM CAMPAIGN 863 
 
 not face the public virtue of their own homes! 
 Sioux Falls, Yankton, Deadwood, etc.! Towns 
 these whose people, lacking enterprise and pub- 
 lic spirit enough to develop surrounding farms, 
 stone quarries, mines, water powers, packing 
 houses, woolen mills, have flung all scruples to 
 the wind and are trying the venture of huge di- 
 vorce mills! And this, though they know that 
 this course will cast a shadow upon that which 
 is really the basis of all stable prosperity, their 
 educational institutions, their credit, and their 
 home life!' 
 
 "The truth is, as we look upon Utah and 
 Mormonism, somewhat so the better part of the 
 population of other states look upon us. And 
 some of us who love our state the best confess 
 our residence with almost averted face, and sign 
 our names on hotel registers with a feeling that 
 it is a record of our shame. . . . 
 
 "Now let us proceed to the consideration of 
 our South Dakota laws on the subject of mar- 
 riage and divorce, and inquire how far they con- 
 form to the dignity and importance of the 
 subject with which they deal. One needs to be- 
 ware of the danger of bearing false witness in 
 this matter and making the case worse than it 
 is. We bear glad testimony to the fact that the 
 law of South Dakota is far higher in its care for 
 the sacredness of marriage than that of some 
 
364. LIFE AND LABORS OF BISHOP HARE 
 
 other jurisdictions. In the first place, the causes 
 for divorce are all defined, and defined, with a 
 fair degree of exactness. In the second place, 
 the causes of action are far less in number than 
 in some other states, being only six, as follows: 
 
 "One. Adultery. 
 
 "Two. Extreme cruelty. 
 
 "Three. Wilful desertion. 
 
 "Four. Wilful neglect. 
 
 "Five. Habitual intemperance. 
 
 "Six. Conviction of felony. 
 
 "None of these causes, it will be seen, are 
 trivial (though, alas, they may be interpreted in a 
 trivial way) ; all are grave, though, we venture to 
 think, several are altogether insufficient. 
 
 "Again, little is left to the discretion of the 
 particular judge. There is no open door for the 
 creeping in of all sorts of trivial causes such as 
 are admitted by the phrase used in the statutes 
 of some states, 'The discretion of the judge.' 
 
 "In the third place, our law gives dignity to 
 marriage by requiring that marriage must be 
 solemnized, authenticated and recorded. It does 
 not give its imprimatur to a mere avowal that 
 the parties take each other as man and wife. 
 
 "Fourthly, our law has a care for the protec- 
 tion of the weaker party, the defendant wife. 
 It provides that, while the action for divorce is 
 pending, the court may require the husband to 
 
THE DIVORCE REFORM CAMPAIGN 365 
 
 pay as alimony any money necessary to enable 
 the wife to support herself and her children and 
 to prosecute or defend the action. 
 
 "Fifth, our law does not put a premium on 
 adultery by allowing the guilty party to marry 
 again and so get profit out of his own offense. 
 The guilty party in a divorce granted for adul- 
 tery may not marry again until after the death 
 of the other. 
 
 "But thankful and proud as we are that South 
 Dakota law has so many excellent features, we 
 must submit that it is open to the gravest objec- 
 tion. 
 
 "First, because of causes which are declared 
 to be adequate grounds for divorce. (We do 
 not insist upon this nor discuss it here and now, 
 for the time, perhaps, has not yet come, and there 
 are amendments at present more feasible on 
 which we would unite.) 
 
 "Second, because the law requires but 90 days' 
 residence in order to give a party a right to sue 
 here for divorce, while it requires six months' 
 residence as sine qua non to acquire the right of 
 citizenship. 
 
 "It is pleaded, we are aware, that those who 
 come here seeking divorce come here seeking also 
 to reside. The attractions of the state bring 
 them and not the notoriety of the state as one in 
 which there are conveniences for obtaining di- 
 
360 LIFE AND LABORS OF BISHOP HARE 
 
 vorce. We meet the statement with the ques- 
 tion: 
 
 "1st. How many of the divorce-seeking per- 
 sons who came to South Dakota during the last 
 three years with the declared intention to reside 
 are now residents of the state? How many re- 
 mained a week? Is it not well known that after 
 the decree, the divorcees can generally hardly 
 stem their impatience to be off till the departure 
 of the next train? 
 
 "We may add that the law does not require 
 sufficient evidence of intention to reside perma- 
 nently in South Dakota. It requires only that 
 the applicant should have been 'in good faith a 
 resident of the state for ninety days next preced- 
 ing the commencement of the action.' How in- 
 adequate this provision is appears from this, that 
 as a matter of fact the mode of life which sug- 
 gests a transient stay, hotel life, is held to be 
 quite sufficient for its fulfillment. 
 
 "The evil would not be so great if the law of- 
 fered its liberal provisions for divorce only to 
 our own people. Why should it invite persons 
 from abroad? If such persons marry and live 
 and quarrel outside South Dakota, why should 
 they be allowed to come here and scandalize us 
 with the litigation and disaster with which they 
 end up their connection? 
 
 "Moreover, if the prosecutor in a divorce suit 
 
THE DIVORCE REFORM CAMPAIGN 367 
 
 is a right-living, faithful partner who has suf- 
 fered such grievous injury from the other party 
 that he has good reason for divorce, why should 
 not the suit be brought where the parties have 
 dwelt, where the fidelity and forbearance of the 
 injured partner are well known, where the wit- 
 nesses are at hand, and where the innocent party 
 may repose upon the sympathy of approving 
 neighbors? Why, we ask, should the laws be 
 such that a husband dwelling in Virginia may 
 leave his wife, avowedly for business purposes, 
 but really to keep company in another town with 
 a woman who has bewitched him, then drive the 
 wife to seek refuge with friends, then auda- 
 ciously appear here in South Dakota, 1,500 miles 
 from the scene of his own and his wife's life, 
 bring suit against her for desertion and drag the 
 poor soul timid, sensitive, ignorant of court 
 rooms and court processes out here among 
 strangers if she would adequately defend her 
 honor? 
 
 "Again, the law is seriously defective, we sub- 
 mit, in that adequate service of summons on the 
 respondent is not absolutely required. 
 
 "Publication in a newspaper is necessary, but 
 what likelihood is there that publication in a 
 Sioux Falls paper will reach a wife living in 
 Georgia or Virginia? 
 
 "It is replied that the law provides that the 
 
S68 LIFE AND LABORS OF BISHOP HARE 
 
 complaint and summons shall be mailed to the 
 person to be served at his place of residence un- 
 less it appears by affidavit that the residence is 
 unknown and cannot, with reasonable diligence, 
 be ascertained. But, is not this provision a sim- 
 ple farce? What man who has spent ninety 
 days in Sioux Falls away from his wife and pur- 
 posely keeping himself in ignorance of where 
 she might have fled for succor, could not swear 
 that he did not know and could not find out where 
 she dwelt! 
 
 "The Dakota law is open to grave criticism, 
 again, because, besides requiring only three 
 months' residence (residence which may be, and 
 generally is no real residence at all), it hurries 
 the divorce proceedings on with perilous and in- 
 decent haste to the conclusion. The action for 
 the dissolution of this most sacred bond may be 
 begun, continued and ended all within seventy- 
 two days, and all this though the case may be 
 tried in South Dakota while the defendant lives 
 in Virginia or Florida, or anywhere else in the 
 United States, however remote. 
 
 "The Dakota law is open to grave censure, 
 again, because the conclusion to which the action 
 is allowed to hurry on, is a catastrophe divorce, 
 final, complete, absolute. The marriage has 
 ceased to be. The very bond itself is broken and 
 forever. There is no provision for mere separa- 
 
THE DIVORCE REFORM CAMPAIGN 909 
 
 tion for a season. The parties are permitted to 
 take no remedy but absolute divorce. 
 
 "Other codes have provision by which the de- 
 cree of the court is at first only provisional. 
 Time is given for reflection and for the revela- 
 tion of further facts. Thus opportunity is af- 
 forded for amending or changing the decree, and 
 for the parties to review their, perhaps, hasty ac- 
 tion, and come together again. But under our 
 code there is no room for change or repentance. 
 Instantly upon the judgment of the court the 
 parties become the subject of an irrevocable 
 decree. The evils are many; among others, 
 this: a married person desiring to marry again 
 finds little to curb desire, and the indecencies 
 which result stare us in the face. Parties still 
 lawfully married are stimulated to courtship 
 by the knowledge that, though married, but 
 seventy days stand between them and the grati- 
 fication of their unlawful passion. Parties come 
 here accompanied by the person who is to 
 supplant the lawful husband or wife, and an 
 hour or two only elapses after divorce before 
 the lovers are married in the very presence of 
 the awful disaster which disrupted the former 
 tie! Surely, such a desperate measure of relief 
 as absolute divorce should not be the one remedy 
 for unhappy marriages spread upon the page of 
 our statute book. 
 
870 LIFE AND LABORS OF BISHOP HARE 
 
 "Most earnestly we ask, Is not our law in too 
 much of a hurry? Should it so soon resort to 
 amputation? Might it not administer the dis- 
 cipline of limited divorce' and 'divorce with ali- 
 mony' in the hope that health will return and the 
 union be restored? Might we not trust more to 
 the vis medicatrix naturae? . . . 
 
 "Reviewing the whole subject, both absolutely 
 and in its bearings upon the divorce laws of 
 South Dakota, we cannot but think our code 
 needs amendment and that the petition accom- 
 panying this statement of the case is opportune, 
 and demanded by the state of the law." 
 
 The immediate result of this first appeal for 
 reform is set forth in Bishop Hare's own words 
 in his diocesan paper: "It will be a source of 
 intense satisfaction to many lovers of virtue 
 and the domestic hearth to know that the efforts 
 which were made in behalf of the removal from 
 the divorce laws of South Dakota of some of 
 their objectionable features met with a large 
 measure of success. Six months' residence is 
 now required instead of ninety days as hereto- 
 fore and the requirement regarding service of 
 summons on the defendant has been so improved 
 as to leave much less room for wrong." Bishop 
 Hare's personal contribution to this achievement 
 was recognized not only in South Dakota, but, as 
 
THE DIVORCE REFORM CAMPAIGN 371 
 
 the newspapers of many cities bore witness, 
 throughout the country. 
 
 The fight, however, was by no means won. 
 Though the reform of the laws in 1893 was re- 
 garded by the opponents of easy divorces as 
 merely a step in the right direction, another class 
 of the community found their incomes seriously 
 affected by the falling off of the "divorce trade" 
 and in 1895 organized an effort to have the laws 
 reamended in their own interest. On February 
 8, 1895, Bishop Hare sent to two newspapers in 
 Sioux Falls a letter which only one of them, the 
 Argus-Leader, printed. It read as follows: 
 
 "Newspapers are generally understood to be 
 sources of information to which their less well- 
 informed subscribers may appeal for enlighten- 
 ment. 
 
 "May I therefore ask you, as I have been ab- 
 sent from South Dakota for some weeks, what 
 credit in your opinion should be given to the fol- 
 lowing statements which have come to me from 
 a credible source: 
 
 "First. That an effort is being made to in- 
 duce the present legislature to change the pres- 
 ent divorce law of South Dakota, so that the 
 plaintiff can begin proceedings immediately on 
 his arrival in South Dakota. The law at present 
 requires six months' antecedent residence. Of 
 course the right to begin proceedings at once 
 
872 LIFE AND LABORS OF BISHOP HARE 
 
 would make South Dakota a more attractive 
 field for persons tired of their matrimonial 
 obligations; for passion always seeks immediate 
 gratification, and passion, as experience shows, 
 is often, if not generally, back of a suit for di- 
 vorce. 
 
 "Second. That a subscription paper has been 
 circulated among lawyers, jewelers, innkeepers 
 and others for the purpose of raising a large 
 amount of money to maintain a lobby at Pierre 
 with the end of securing legislation of the kind 
 above described. 
 
 "Third. That a tacit understanding has been 
 arrived at by which reporters will refrain from 
 keeping the public informed of the progress of 
 this movement in the hope that it may slip 
 through before the public can be aroused. 
 "Yours very truly, 
 
 "W. H. HAEE." 
 
 Three days later, that the public might surely 
 be aroused, Bishop Hare joined with the Rev. 
 W. H. Thrall, an influential minister of the 
 Congregational Church, and other representa- 
 tive men in sending out an appeal "To the Peo- 
 ple" for signatures to a remonstrance and 
 petition against the passage by the House of 
 Representatives of a divorce bill already favor- 
 ably reported by the judiciary committee of the 
 
THE DIVORCE REFORM CAMPAIGN 873 
 
 Senate. Again the appeal to public opinion was 
 successful. The House rejected the measure, 
 and Bishop Hare wrote with satisfaction: "The 
 proposed amendment was manifestly not meant 
 to relieve our own citizens who were not happily 
 mated. It added nothing to their rights and 
 privileges. It was distinctly a bid for divorce 
 business from outside. It was evidently in- 
 tended to advertise South Dakota to the country 
 at large as a place of easy divorces, and to offer 
 inducements to non-residents, who are tired of 
 their conjugal relations, to come here and tell in 
 the ears of our courts and to our people the 
 humiliating and often disgusting details of vio- 
 lated marriage vows. It deserved the defeat 
 which it received." 
 
 For a time there was nothing more to be done 
 with the Legislature. But with his own flock, in 
 his annual Convocation Addresses and in other 
 ways, Bishop Hare continued to urge the sanctity 
 of domestic life and a stricter enforcement of 
 the laws of the Church regarding divorce and re- 
 marriage. Even as early as 1895 he made a spe- 
 cial plea for the very course which the General 
 Convention of 1904 established by law that a 
 clergyman asked to remarry an innocent di- 
 vorced person should not be satisfied merely with 
 that person's statement regarding the guilt of 
 the former husband or wife, but should secure 
 
374 LIFE AND LABORS OF BISHOP HARE 
 
 unquestionable proof of it. In 1906 the Gov- 
 ernor of South Dakota appointed him a delegate 
 to the convention in Washington to secure uni- 
 form divorce laws throughout the country. 
 This convention reached certain positive conclu- 
 sions, and submitted them in printed form to the 
 state legislatures. In South Dakota certain 
 lawyers opposed the proposed changes, but the 
 Bar Association at its annual meeting gave its 
 approval to three of them, and these were 
 adopted by the legislature of 1907. Such, how- 
 ever, was the influence of those enterprising 
 citizens who, in the language of the Philadelphia 
 Public Ledger j took advantage of their golden 
 opportunity "just as they would prepare for 
 grain shipments or for the mule trade or 'traffic 
 in hogs,' " that the adoption of the new provi- 
 sions was delayed until a referendum vote of the 
 people should pass upon them in the November 
 election of 1908. For those who opposed re- 
 form this was a dangerous expedient. Twice 
 before, Bishop Hare and his fellow-workers for 
 better conditions had gone direct to the people, 
 and had won their case. Again they prepared 
 an appeal. It was printed in almost all of the 
 nearly three hundred weekly papers of the State, 
 in many dailies, and in the form of galley proof 
 nearly one hundred thousand copies were dis- 
 tributed through the Christian congregations of 
 
THE DIVORCE REFORM CAMPAIGN 375 
 
 South Dakota. The name of Bishop Hare, 
 stricken in years and tortured by the physical 
 sufferings which were soon to end his life, 
 headed the list of those who commended it to 
 the attention of the people of South Dakota. 
 At the very beginning of the pamphlet there is 
 a statement in popular terms of the gist of the 
 new statutes "which practically said to the pro 
 tern, immigrants from other States seeking di- 
 vorce in South Dakota: 
 
 "First, you have abused our law which gives 
 you, after six months' residence, liberty to sue 
 for divorce in our courts. Hereafter you can- 
 not import conjugal scandals from other States 
 into South Dakota courts unless you have resided 
 here in good faith for one whole year. 
 
 "Second, you cannot take up residence in one 
 county and slip off to some unknown county and 
 bring your suit for divorce and make publication 
 of it there. You must bring your suit where 
 you actually live. 
 
 "Third. You must bridle your passion. 
 You can not hurry your case through by push- 
 ing it before the judge in his private room at the 
 time which suits you. You must bring it at a 
 regular term of court" 
 
 The arguments for the laws and their final en- 
 actment are then set forth with precision and 
 vigor. 
 
876 LIFE AND LABORS OF BISHOP HARE 
 
 The traces of Bishop Hare's hand are clear 
 upon this pamphlet. Nor did he satisfy himself 
 with writing in the interest of the laws. In a 
 memorial meeting at Sioux Falls about six 
 months after his death, the Hon. Edwin A. Sher- 
 man, of Sioux Falls, touching upon Bishop 
 Hare's part in the divorce reform campaign, 
 said: "It was scarce eighteen months ago that 
 the Bishop asked me to accompany him to the 
 Business Men's Club that he might plead with 
 them on this subject. Though many of the club 
 were in sympathy with the law for business rea- 
 sons, they received the Bishop with the greatest 
 courtesy and respect. It was an incident pa- 
 thetic in the extreme and one which will never be 
 effaced from my memory. I see him now, the 
 venerable, white-haired man, with feeble, trem- 
 bling form, his body racked with pain, standing 
 boldly for the right and pleading with the busi- 
 ness men for their assistance. Thank God, he 
 lived to see the city and the state purged of this 
 evil." 
 
 The popular vote was decisively in favor of 
 the new enactments. Bishop Hare's last cam- 
 paign for the good of his community and his 
 country was fought and won. That it was 
 clearly recognized as his campaign appeared in 
 many ways. One of the most definite recogni- 
 tions was that of Bishop O'Gorman, the Roman 
 
THE DIVORCE REFORM CAMPAIGN S77 
 
 Catholic Bishop of Sioux Falls, who spoke at 
 the memorial meeting to which allusion has just 
 been made : After dealing in general terms with 
 the old and new conditions of divorce in South 
 Dakota he said: "These were Bishop Hare's 
 ideas as I learned them in conversation and cor- 
 respondence with him; for I joined forces with 
 him in the fight he led against this evil thing. 
 We were allies in doing away with it. He led 
 the fight, step by step he fought, forcing the 
 limit of residence from three months to six, from 
 six to twelve. . . . Morally and financially we 
 are all the better for the Christian courage of 
 Bishop Hare. To him, the Defender of the Home, 
 honor and the gratitude of South Dakota!" 
 
 Those who follow the daily news in America 
 have already become accustomed to the substitu- 
 tion of Reno for Sioux Falls as the source of 
 items of a certain order. How largely Bishop 
 Hare was responsible for this substitution, the 
 reader of these pages has been made aware. He 
 may also remind himself that it was a fitting 
 climax to a lifetime of devoted social and spir- 
 itual service that, having done what he could for 
 the race to which he was originally sent, Bishop 
 Hare gave his energies at the last to a cause the 
 triumph of which marked a distinct progress in 
 the people of his own race on the highway of 
 civilization. 
 
XI 
 
 TO THE LAST 
 
 1895-1909 
 
 T71 XCEPT for the brief period near the be- 
 J-J ginning of Bishop Hare's missionary work, 
 when its very continuance was threatened by the 
 state of his health, it has not seemed worth while 
 to lay special emphasis upon the physical handi- 
 caps he was obliged to overcome. Many in- 
 timations of their presence have been recorded. 
 In fact they introduced an element into his life 
 with which he had constantly to reckon ; but from 
 1875 to 1895 they were not so pronounced as to 
 work any serious impairment of his activities. 
 In 1895 came an illness which called forth the 
 following directions from his friend and physi- 
 cian, Dr. S. Weir Mitchell: "It is imperative 
 that you have six months of rest away from Da- 
 kota. It is probably not too late. It is none 
 too soon as to this matter I am absolutely 
 decided. No middle course will answer. At 
 present I must forbid speeches, sermons, ad- 
 dresses. . . . Do not put off your time of 
 
 378 
 
TO THE LAST 379 
 
 holiday any longer than you can avoid doing." 
 This illness kept him for the only time in his 
 whole Episcopate from the General Convention, 
 meeting in 1895 at Minneapolis. The represent- 
 atives of the Women's Auxiliary assembled 
 there, sent him by telegraph a pledge of $1,700 
 for the work of All Saints School. It came, as 
 he said, "when my physical energies were very 
 much prostrated, and when the outstretched hand 
 of sympathy and power was particularly op- 
 portune." In his Convocation Address of 1896 
 he said further: "When my health was in its 
 most uncertain condition a pledge of $7,000 
 came to me from a long-tried friend, who gave 
 me to understand that I could not have his 
 money unless I took it with his advice and sought 
 rest." Accordingly he was absent from South 
 Dakota from October of 1895 till April of 1896, 
 and needing further rest after three months of 
 active service sailed for Europe in July, reach- 
 ing South Dakota again in September. 
 
 From the steamer on which he returned he 
 wrote (September 7, 1896) to his sister Mary: 
 "The passengers have fixed upon me to represent 
 them in making a speech this evening at dinner 
 expressive of the courtesy and care the Captain 
 has shown us. I demurred and asked that some 
 other person be chosen, urging that my ecclesias- 
 tical character might detract from my accept- 
 
880 LIFE AND LABORS OF BISHOP HARE 
 
 ableness with some," but a prominent agnostic 
 on board declared him acceptable, a Jew spoke 
 out for the minority which he represented, and 
 "I was cornered," said Bishop Hare, "and have 
 been incubating." The barrier of "ecclesiastical 
 character" had indeed long been broken down, 
 though there was still much work for him to do 
 in his official capacity, with a store of the strength 
 of determination for its performance. In No- 
 vember of 1896 he was writing to his sister Mary 
 from points in a visitation to the Indian country, 
 rendered nearly impassable by terrific snow 
 storms. "A nine-hours' continuous drive in 
 heavy snow Friday," he wrote November 11, 
 "tired me considerably, but on the whole I stand 
 the journeys well." On November 29, he wrote: 
 "I stood the exposure well, though I had to go 
 to bed for two days while at Pine Ridge." At 
 Christmas his sisters sent him a head-rest 
 "which," he wrote in gratitude for it, "I am sure 
 I shall enjoy. The longer one's head is on his 
 shoulders, the more he begins to wish it were 
 somewhere else." 
 
 Through the immediately ensuing years, what- 
 ever he may have wished for his head and his 
 body, he spent of his powers with a generous 
 spirit. His interest in passing events was clearly 
 shown at the outbreak of the Spanish war. On 
 May 1, 1898, he wrote to his sister Mary: "I 
 
TO THE LAST 381 
 
 admired the wisdom, strength and forbearance 
 of the President during all the trying weeks 
 which preceded the declaration of war, and hoped 
 that that resource might be avoided. . . . 
 Here every one is at a fever heat of patriotism, 
 fanned even hotter in Sioux Falls by the arrival 
 of volunteers of the State who are encamped and 
 drilling in full sight of All Saints School." Six 
 days later he wrote: "I found a hundred sol- 
 diers who had not so much as a single blanket 
 this at 4 P. M. So I set a movement on foot to 
 see what our church people could spare, sending 
 All Saints 'bus' around at 7 :30 p. M., and by 
 9:30 had seventy-five comfortables collected and 
 at the quartermaster's tent at camp." 
 
 Of his physical activities a few passages from 
 letters to his sister Mary provide typical illustra- 
 tions. On November 22, 1897, he wrote from 
 Aberdeen, South Dakota: "I have in twenty 
 days preached twenty times, held sixteen con- 
 firmations in which I confirmed seventy candi- 
 dates, have driven two hundred miles by wagon 
 and traveled eight hundred and sixty-seven miles 
 by rail, and slept in thirteen different beds. No 
 danger, you see, of ennui." On March 27, 1899, 
 he wrote from Groton, South Dakota: "I am 
 off on a tour of two weeks, at a different town 
 almost every day, all sorts of houses and all sorts 
 of conveyances. This morning I started at 6 :30 
 
882 LIFE AND LABORS OF BISHOP HARE 
 
 in a caboose attached to a freight." A few 
 months later he wrote as follows: 
 
 "DEPOT, MADISON, July 10, 1899. 
 
 "Yesterday, Sunday, was a genuine Mission- 
 ary day. At 8 A. M. the Holy Communion and 
 at 10:30 Morning Prayer, baptism of a mother 
 and child, sermon and confirmation; at 12:15 ad- 
 dress to the Sunday School, and after that con- 
 ference with the Mission officers about securing 
 a supply for their church; then lunch; at 2 p. M. 
 started in a buggy for a schoolhouse eight miles 
 out from town, where country people assemble 
 for a service. Here I baptized two infants and 
 preached, then drove on twelve miles to Howard. 
 Here at night I held service, preached and con- 
 firmed; at 7:30 A. M. to-day had a celebration of 
 the Holy Communion, breakfast at eight and 
 took the train at nine." . . . 
 
 In September of the same year he wrote of 
 his decision to undertake episcopal duties for 
 three weeks in New York at the request of 
 Bishop Potter: "I take the work partly because 
 it gives me a chance to serve a friend, partly to 
 keep myself and my work before the people of 
 the New York Diocese, and partly because I am 
 to receive $250 for my services, which will edu- 
 cate one of my clergy daughters for a year [at 
 
TO THE LAST 888 
 
 All Saints School], and leave $50 over for other 
 like purposes." 
 
 Bishop Hare's devotion to the interests of All 
 Saints School and the part which it came to play 
 in his own life have already been touched upon. 
 His daily life in the school is more fully set forth 
 by Miss Helen S. Peabody, the principal: 
 
 "From the first he made the school his home, 
 choosing for his own the two least desirable 
 rooms in the building, taking his meals in the 
 school dining-room, always paying for his board 
 more than any pupil paid for board and tuition 
 as well. Although it was evident to others that 
 he needed more rest and care than the exacting 
 routine of school life offered when he came back, 
 always weary, often exhausted, sometimes ill, at 
 the end of a long missionary journey, he insisted 
 for years upon conforming to the habits of the 
 school family; and when he was finally persuaded 
 to breakfast in his room, it was with the express 
 understanding that the breakfast served him 
 should be the same as that served the school fam- 
 ily. 'What is good enough for the rest, is good 
 enough for me/ was the principle from which we 
 were not allowed to depart. Only two or three 
 years ago, after some sick days, he remarked, 'I 
 notice that for several days I have had grape 
 fruit for breakfast. I am very grateful if this 
 
884 LIFE AND LABORS OF BISHOP HARE 
 
 is the gift of some kind friend, but oranges are 
 good enough for me; and then, I think it not 
 suitable for a Missionary Bishop to allow him- 
 self what his clergy cannot have.' 
 
 "He so loved to be one with the family in all 
 their activities that parties, entertainments, etc., 
 were planned to come, so far as possible, when 
 the Bishop could be at home: and he was never 
 too busy, too weary, or too burdened to join in 
 their fun. When winter came, the Bishop was 
 the first one out to help make a 'slide,' and many 
 a frosty evening did he spend on the tennis court 
 trying to coax from a garden hose enough water 
 to make a skating pond. 
 
 "Some years ago the Bishop's eastern friends 
 made themselves happy, the Bishop comfortable, 
 and the school thankful, by building for him 
 warm, sunny rooms on the first floor. Here the 
 Bishop was really comfortable as he could not 
 possibly have been before; but what seemed to 
 give him the most real pleasure in the new 
 quarters was that they were next the girls' play- 
 ground. Again and again he would leave his 
 busy desk to watch them for a few minutes in 
 their happy play. 'They never disturb me. I 
 love to hear their voices,' he replied when some 
 one suggested that the basket ball games next his 
 windows might make too much noise. 
 
 "The Bishop was always the school chaplain. 
 
TO THE LAST 385 
 
 Of course, when he was well, he was much away; 
 but when at home, he always took the chapel 
 services. Except on Monday mornings he gave 
 short, simple talks on Christian living. So 
 suited were these talks to school-girls' life that 
 his hearers among the pupils often supposed he 
 had been told of their questions, their difficulties, 
 their shortcomings, and the older people won- 
 dered how the Bishop knew just what needed to 
 be said to them as well as to the girls. On the 
 rare Sunday evenings when he was at home, the 
 family gathered about him in the parlors to sing 
 hymns, and to hear his stories of 'The Early 
 Days' stories told with an exquisite blending of 
 pathos and humor, seriousness and fun. Then 
 came candy and their happy good nights. 
 
 "Always cheerful, tender, thoughtful for 
 others, forgetful of self, only those who lived 
 closest to him realized what -a tremendous finan- 
 cial burden he steadily and patiently carried. 
 Determined to keep the school accessible to those 
 of moderate means, he knew that the expenses 
 must often exceed the income. Reports and 
 bills were paid monthly. Sometimes there was 
 money on hand to meet the reported deficit. 
 Sometimes, when there was none, he would re- 
 ceive the report in silence, with blanched cheek 
 and tightened lips ; then, summoning a smile, he 
 would say to the unwilling messenger, 'Don't 
 
386 LIFE AND LABORS OF BISHOP HARE 
 
 worry about this. You have enough besides to 
 think about. It can be managed some way, and 
 the school is doing a blessed work.' And he 
 turned to the task of 'managing,' with a patient, 
 hopeful courage, sure that the Master had given 
 him this work to do. Of his success in manag- 
 ing, it might be said that the school has never 
 been in debt. Before he went away from this 
 world some friends raised a partial endowment, 
 the income from which was an unspeakable re- 
 lief in these last years of brave suffering and 
 physical weakness. 
 
 "The more he suffered, the more anxious he 
 seemed that the girls should look on the bright 
 side of things, and we older people sometimes 
 wondered if the children really knew there was 
 any pain; but to those who did know, there was 
 no other part of his wonderful, helpful life so 
 wonderful, so helpful, so rich in blessing, as the 
 last years of intense suffering and great physical 
 weakness, but unclouded faith." 
 
 An article printed in the Sioux Falls Argus- 
 Leader immediately after his death fills in cer- 
 tain details: "The two small rooms reserved in 
 the school for Bishop Hare are, in their simple 
 appointments, in marked contrast to the cozy 
 luxury in other parts of the institution. . . . 
 In his library stands the desk where, when weak 
 and suffering he labored on, surrounded by his 
 
TO THE LAST 387 
 
 favorite books and pictures. . . . Confront- 
 ing him on this desk was a copy of a portion of 
 the frieze by Fra Angelico in San Marco, Flor- 
 ence. The title of the picture is 'II Silenzio,' 
 and it represents San Pietro Martire, in one of 
 whose hands are scroll and quill, while the other 
 is raised, with the forefinger pressed tightly 
 against lips. What an eloquent sermon is there, 
 and how absolutely the Bishop ever regarded its 
 teaching! No matter how bitterly wronged, 
 how cruelly misjudged, Bishop Hare was never 
 known to cry out, either in complaint or in re- 
 taliation. 
 
 "The inner room, his bedroom, speaks of fam- 
 ily ties. On the walls are pictures of wife and 
 mother women whose lives, we are told, helped 
 to establish the Bishop's beautiful ideals of 
 womanhood, and his life work for women seems 
 a most pathetic tribute to their memory. . . . 
 Over his narrow bed hangs a copy of a prayer 
 by Robert Louis Stevenson another hero who 
 toiled incessantly and smiled bravely in the face 
 of approaching death. At the head of the bed 
 are these words: 'The Eternal is thy refuge, 
 and underneath are the Everlasting Arms.' ' 
 
 It was indeed well for him that in his final 
 years he could turn for rest and retirement to 
 two such homes as he found in All Saints School 
 and with his sisters in Philadelphia or Atlantic 
 
S88 LIFE AND LABORS OF BISHOP HARE 
 
 City, for otherwise, throughout these years, toil- 
 ing incessantly and smiling bravely at approach- 
 ing death were his portion. In 1903 a malig- 
 nant growth on his face became a subject of 
 frequent allusion in his family letters. In one 
 of them he wrote of his nose "always you know, 
 a prominent part of me, and for some time an 
 exacting part as well." In 1904 there was 
 added to the painful facial trouble a condition 
 which could not be conquered by mere courage 
 in the endurance of physical suffering. The 
 two afflictions placed him definitely for the re- 
 maining five years of his life in the hands of 
 physicians and surgeons. On March 16, 1904, 
 he issued a letter to the Clergy and Congrega- 
 tion of South Dakota: "Defective blood circu- 
 lation, a malady from which I have suffered for 
 many years, and have again and again recovered, 
 took a new form March 7th. I have just re- 
 turned from St. Paul, where I consulted a spe- 
 cialist who concurs in the advice which I was 
 unwilling to follow given me by my physician 
 in Sioux Falls and by Dr. H. A. Hare of Phila- 
 delphia, that I should immediately break away 
 from all work, seek complete rest and change of 
 scene, at least for some weeks, and put myself 
 under a course of special medical treatment. I 
 therefore cancel all my appointments. I leave 
 in a day or two for Philadelphia and then for 
 
TO THE LAST *39 
 
 some other place. ... I wish to dismiss 
 all anxious thought (which is depressing), and 
 bend all my strength to getting well, and 
 trust, therefore, that my illness may not be 
 referred to in conversation or correspondence 
 with me." 
 
 The next day, March 17, he wrote to the Pre- 
 siding Bishop about the possibility of resigning 
 his work. Bishop Tuttle deferred action in the 
 matter, and said in his reply: "For more than 
 thirty-one years, and for the longest term of any 
 American Missionary Bishop, you have done dif- 
 ficult frontier missionary work faithfully and 
 lovingly. Never a whimper has been heard from 
 you, God bless you! The days of self-denying 
 heroism are not over." 
 
 In a family letter from Atlantic City, April 
 10, 1904, Bishop Hare wrote: "I am getting 
 along as well as I could expect try to manu- 
 facture some fun when there is none to be had in 
 any other way to keep the blues away. Self- 
 indulgent self-pity is the danger which I most 
 fear." Four days later, in a letter to Sioux 
 Falls, he described an amusing colloquy with a 
 negro who was rolling his chair along the Board- 
 Walk: "Yes," said Bishop Hare, in answer to 
 a question, "I have come here to get straightened 
 out." 
 
 "This is the place for that, suh." 
 
390 LIFE AND LABORS OF BISHOP HARE 
 
 "Well, Bishops are pretty hard to straighten 
 out not very limber." 
 
 "Well, I don't wonder you need rest all 
 those big thoughts in your brain all these years. 
 You are superannuated, I guess." 
 
 "I don't know." 
 
 "Oh, I don't mean you can't do anything. 
 You might sit on a church jury. Many of the 
 boys (young ministers) can't stand quite plumb, 
 you know, and you might quietly show them how 
 you're good for that yet." 
 
 "So our conversation ended," Bishop Hare 
 went on, "letting much daylight into my future. 
 I thought, Til go back to All Saints School 
 and stay there. Perhaps some of my girls can't 
 stand plumb yet, and I'll quietly show them 
 how.' " 
 
 From Atlantic City, on May 5, 1904, he wrote 
 a "personal and confidential" note to Dr. Lloyd, 
 Secretary of the Board of Missions, as follows: 
 
 "It is quite manifest that I shall need relief 
 before long in South Dakota either by a division 
 of the field or by the appointment of a coadjutor, 
 supposing that relief to be made canonical by the 
 next General Convention. . . . 
 
 "Pardon me if I add in pencil, the easiest way 
 of writing, that I have been troubled with my 
 present malady, mitral stenosis, 1 since 1875, 
 
 i A narrowing of the mitral orifice of the heart 
 
TO THE LAST 891 
 
 when, after my return to Philadelphia badly 
 used up in consequence of severe strains, Dr. S. 
 Weir Mitchell discovered it and put me immedi- 
 ately in bed and later (December, 1875) sent 
 me abroad. He prognosed then that as I was 
 young my heart would meet the defect by in- 
 creasing its size and muscular capacity, provided 
 I was careful and gave it a chance. Some years 
 later he examined me and told me his expecta- 
 tions had been fulfilled. The difficulty has re- 
 curred, however, again and again. I know now 
 that I cannot keep up the struggle and that my 
 only chance of any degree of usefulness, and 
 even of life itself, depends upon my decreasing 
 my expenditure of strength and using the great- 
 est care. How I can carry out this plan and yet 
 be of real use to the work is now my study, and 
 therefore I have written the note in ink which 
 precedes this. In the past I have been a general 
 missionary, often supplying vacant places, as 
 well as Bishop. It may be that I can confine 
 myself to the most essential work of a Bishop 
 and get along without assistance whether by di- 
 vision of the field or by a coadjutor." 
 
 It was evident that something must be done. 
 Dr. Mitchell wrote him in August : "My thor- 
 ough knowledge of your condition through many 
 years induces me to urge upon you the absolute 
 necessity for some assistance in your difficult and 
 
39$ LIFE AND LABORS OF BISHOP HARE 
 
 laborious work. . . . Either you must have 
 a coadjutor or you must entirely give up your 
 work." From other trusted sources came the 
 same professional advice. His Convocation Ad- 
 dress in September told his people frankly of 
 his condition. He said that he had been allowed 
 to return to South Dakota "not as being a well 
 man, but as a convalescent," and further: "I 
 must admit that the work in South Dakota has 
 reached proportions which puts its proper over- 
 sight and direction quite beyond my strength. 
 Of course, relief must be had for me, and, what 
 is more important, for this Missionary District. 
 Of what nature that relief shall be, it is the pre- 
 rogative of the House of Bishops to determine." 
 From South Dakota he wrote to his sister at this 
 time: "I am standing being in harness better 
 than I had dared to expect, and I am behaving 
 as well as I can in the matter of saving myself." 
 The General Convention met in Boston, in 
 October. There was no canonical provision for 
 the appointment of a coadjutor to a Missionary 
 Bishop. But when Bishop Hare's needs were 
 made known a new law designed to meet them 
 and them only was passed, and in the follow- 
 ing June, the Rev. Frederick Foote Johnson, 
 general missionary of Western Massachusetts, 
 was chosen "Bishop Assistant to the Bishop of 
 South Dakota." The relief thus accorded came 
 
BISHOP TUTTLE, BISHOP JOHNSON AND BISHOP HARE, 
 IN THE CHAPEL OF ALL SAINTS SCHOOL 
 
TO THE LAST 393 
 
 in the most acceptable form it could have taken. 
 The sympathy and harmony in which the 
 younger and the older Bishop worked together 
 found expression in many ways. In private 
 and in public, Bishop Hare summed up his per- 
 sonal feelings concerning Bishop Johnson in the 
 words: "I have found a man like-minded who 
 will naturally care for your state." Writing to 
 his sister, soon after the coming of his assistant, 
 he expressed himself more intimately: "Per- 
 haps I have not said it, but Bishop J. proves all 
 that I could wish, both personally and officially." 
 The duties assigned to the younger man of 
 greater physical strength were performed so well 
 that Bishop Hare could devote himself all the 
 more effectively to those which he retained. The 
 wonder is that he could retain and perform so 
 many through the few remaining years of phys- 
 ical torture. 
 
 Even before Bishop Johnson could first join 
 him in South Dakota, he was obliged to inform 
 his people (November 11, 1905) that the condi- 
 tion of his face forbade his deferring a visit to 
 Philadelphia for treatment long enough to wel- 
 come the new Bishop and explain on the ground 
 the local conditions. In December he was back 
 again in Sioux Falls, and writing to his sisters: 
 "For a good while now I have frequently suf- 
 fered so much pain that I had to think up a good 
 
LIFE AND LABORS OF BISHOP HARE 
 
 story and tell it and laugh to keep myself from 
 crying. . . . I am very much hindered in 
 all my writing, for my right eye has been prac- 
 tically closed for some little while." 
 
 If the full tale of Bishop Hare's final suffer- 
 ings were to be told there would be many in- 
 stances of the kind of heroism which is suggested 
 in his telling a good story and laughing to keep 
 himself from crying. Even in the summary, 
 which must be sufficient here the quality of his 
 courage will often reveal itself through words of 
 his own which were not intended to reveal any- 
 thing of the sort. They will speak for him some- 
 times at the East, enduring much, sometimes at 
 the West, both enduring and accomplishing. 
 
 In February of 1906, his Philadelphia physi- 
 cians overturned a plan he had made to pay his 
 sisters a long visit in Atlantic City by urging 
 him to accept the invitation of his friend, Mr. 
 W. W. Frazier, to join him in a five- weeks' 
 cruise on a steam yacht to Porto Rico and 
 its neighborhood. "Well," he wrote to his sis- 
 ters, "if I can't have my own way, I am thankful 
 that the other way throws me with such dear 
 friends as the Fraziers, and the yacht is one of 
 the finest afloat." In spite of the pain which 
 was now his constant companion, there was much 
 to enjoy in this experience. When it was fin- 
 ished he returned to South Dakota, whence, on 
 
TO THE LAST 895 
 
 May 17, 1906, he wrote to Dr. Abbe of New 
 York, making an appointment for an examina- 
 tion at St. Luke's Hospital. "I shall not ask 
 for a room there," he said, "unless I find on meet- 
 ing you that you think it is necessary, as my 
 taking a room might exclude others. There are 
 many sufferers, I am sure, who need such privi- 
 leges very much more than I do, and I shall just 
 report to you at the Hospital for treatment as 
 you may desire." In June he was back in Sioux 
 Falls, where he preached the baccalaureate 
 sermon at All Saints School. At the end of 
 August an operation on his face was performed 
 at Bar Harbor, and within a few days Bishop 
 Hare was planning to return to South Dakota. 
 The wound became infected, erysipelas followed, 
 and he was detained at Mount Desert. Before 
 the end of October, however, he was again mak- 
 ing visitations in his missionary district. In the 
 course of his Convocation Address of 1906, he 
 reported: "My visitations have been not a lit- 
 tle interfered with and curtailed by the state of 
 my health, but I have, notwithstanding, preached 
 and made addresses one hundred and twenty-five 
 times, confirmed on twenty-six occasions, and 
 celebrated the Holy Communion twenty-six 
 times." 
 
 At the Convocation of 1907 Bishop Hare 
 could place himself thus on record: "Despite 
 
3% LIFE AND LABORS OP BISHOP HARE 
 
 all hindrances, I have done a large amount of 
 office work and have been in the field whenever 
 it was within my power. I have preached and 
 made addresses ninety-seven times ; have held six- 
 teen confirmations, and celebrated the Holy 
 Communion twenty-one times." In the summer 
 of 1907 also he did what he was incapable of 
 doing in 1906 attended the Indian Convoca- 
 tion. What his hindrances were the Annual 
 Address did not tell. It was not like him to en- 
 large upon them, nor need they be described in 
 this place at greater length than he used in mak- 
 ing them known to the few who had to be in- 
 formed of them. Writing on April 14, 1907, 
 from Atlantic City to his sisters, whom he "had 
 not the heart to tell," otherwise, he said: "I 
 wish you to know that the surgical operation 
 which will cost me the loss of my right eye-ball 
 and then probably bring relief from pain and 
 more power to work, or ? has my full ap- 
 proval." From St. Luke's Hospital, New York, 
 on May 4, 1907, he sent this brief bulletin to his 
 friends: "The surgeon found the condition of 
 my face on my return to New York, April 13, 
 such as to require a radical surgical operation, 
 and on April 17th, in this hospital, he removed 
 successfully the right eye-ball and contiguous 
 flesh. He promises me speedy convalescence, a 
 clean and healthy scar, freedom from pain, and 
 
TO THE LAST 397 
 
 a better time than I have had for years; and no 
 probable recurrence of the malady." A visitor 
 to the Hospital, inquiring for Bishop Hare's 
 condition, was told by his nurse, "He is the best 
 patient I ever had." For all that is implied in 
 this surgical experience "hindrances" is a mild 
 term. 
 
 The private communication from Bishop Tut- 
 tle already drawn upon throws a light of its own 
 upon these final years of silent heroism: "In 
 all my acquaintanceship," writes the Presiding 
 Bishop, "I know of no more marked instance of 
 the brave soldier. And my admiration of him 
 and my affectionate memory of him and my 
 reverent and grateful respect for his life and 
 services are anything but lessened when I think 
 of the heroic fortitude with which he bore the 
 cruel pain and dire distress physical of his later 
 years. No complaining. No letting up of 
 work. No failure of interest in the Church. 
 No banishing of smiles. No pitying of self. 
 No reproach upon others. No relaxing of duty 
 or devotion. But simply a gentle, yet firm and 
 firmer and firmest grip upon the faith and hope 
 and love in the Lord Jesus which had permeated 
 all the days of all the years of all his earthly 
 life." 
 
 A small incident of these later years illustrates 
 well the constant fact that through all of Bishop 
 
398 LIFE AND LABORS OF BISHOP HARE 
 
 Hare's enforced absences from South Dakota his 
 heart and thoughts were with his people. One 
 day on a train from Atlantic City to Philadel- 
 phia, one of his brothers-in-law saw him across 
 the aisle trying with great difficulty to read a 
 newspaper. He joined Bishop Hare, and after 
 a little talk asked him if there was not something 
 in the paper which he would like to have read 
 aloud. The Bishop demurred at the trouble it 
 would cause, and then admitted that there was 
 one thing he would like to hear the weather 
 report from South Dakota. When the state of 
 his eyes and general health would permit, he 
 made the long journey to the West, and per- 
 formed the duties which, in the division of labor 
 with his assistant, he had reserved for himself. 
 The two previous chapters have accounted for 
 some of his activities, especially in the Divorce 
 Reform Campaign, through this period of suf- 
 fering. On June 15, 1908, he wrote from Rapid 
 City to his sister: "These visitations are a test 
 of one's strength, and I am much cheered to find 
 how much more I can stand than I could a year 
 or two ago." In June of 1908, after delivering 
 his Convocation Address at Sioux Falls he was 
 cheered by encouragement of another sort in re- 
 ceiving a fervid expression of gratitude and 
 appreciation, framed in recognition of his seven- 
 tieth birthday, May 17, and signed by over a 
 
TO THE LAST 399 
 
 thousand of the clergy and laity of South Da- 
 kota, both white and Indian. 
 
 In the following year, the last of his life, a 
 testimonial perhaps even more noteworthy came 
 to him from the Mayor and Aldermen of Sioux 
 Falls. It explains itself, and touched Bishop 
 Hare the more closely because he had felt that 
 his persistent fight against the foreign divorce 
 traffic had alienated many of his fellow citizens : 
 
 "To the Rt. Rev. William Hobart Hare, Bishop 
 
 of South Dakota: 
 
 "As the last official act of the Mayor and City 
 Council (the Commission plan of municipal 
 government taking effect to-morrow), we wish 
 to extend to you our deepest sympathy in your 
 great affliction and to indicate the universal love, 
 respect and admiration with which you are re- 
 garded, not only by your personal friends and 
 neighbors, but also by every citizen of Sioux 
 Falls and South Dakota, and to express to you 
 our sincerest congratulations upon your ap- 
 proaching 71st birthday (May 17), and the ear- 
 nest hope that your health may be restored and 
 that you may long be spared to continue the 
 great work in this state to which you have given 
 your life. The work which you have done will 
 live long after you have passed away. The 
 civilization of our western Indians is due more 
 
400 LIFE AND LABORS OF BISHOP HARE 
 
 largely to you than to any other man. Your life 
 and labors have made the world better. You are 
 one of the great missionaries of America, and it 
 is a source of pride to every citizen of Sioux Falls 
 and South Dakota that you decided to cast your 
 life among us. You have built schools and 
 churches throughout the state, and no history of 
 this commonwealth will be complete without giv- 
 ing an important place to the great work in 
 which you have been engaged and the magnifi- 
 cent results you have accomplished." 
 
 Even in this final year he continued to give 
 what he could of his strength to his work. The 
 last of all his letters to be quoted in this record 
 was addressed to the Rev. Dr. Reginald H. 
 Howe. It is dated Atlantic City, March 21, 
 1909, and ends, "My suffering is intense and con- 
 stant; but the doctor (H. A. H.) has given me 
 a sleeping powder which has admirable power 
 by day and by night. The doctors advise entire 
 change of scene and air, and the specialist thinks 
 that suspension of the X-ray treatment for three 
 weeks will be wise. So I am venturing to start 
 West, Wednesday, March 24. 
 
 "Affectionately your brother, 
 
 "W. H. HARE." 
 
 It was in Atlantic City, on October 23, 1909, 
 that he died, suffering and courageous to the 
 
TO THE LAST 401 
 
 conscious end. Almost his last words were: "I 
 have lived in South Dakota and have been one 
 of its people for thirty-six years. I wish to rest 
 in its soil, and in their midst." Arrangements 
 were accordingly made for his burial beside 
 Calvary Cathedral in Sioux Falls. When the 
 train bearing his body arrived at the station it 
 was met by the clergy of the state, many local 
 churchmen, the ministers of different denomina- 
 tions in the city, the dean of the Roman Catholic 
 Cathedral, the mayor, and city officials and hun- 
 dreds of citizens from all walks of life. A pro- 
 cession headed by the mayor accompanied the 
 body to the Cathedral, where the clergy of the 
 district became a guard of honor until the hour 
 of the funeral. This was four o'clock in the 
 afternoon. At that hour all business in the city 
 was suspended, the street cars stopped running 
 for ten minutes; the doors of the business houses 
 remained closed until five. Bishop Johnson, 
 Bishop Edsall of Minnesota, Dean Biller of 
 Calvary Cathedral and the Rev. Dr. Doherty of 
 Yankton, President of the Council of Advice for 
 the missionary district, conducted the service. 
 In the procession from the church to the grave 
 there were also eleven Indian and twenty-two 
 white clergymen. The girls' choir of All Saints 
 School took part in the singing. "After the 
 committal office had been said, the most touch- 
 
402 LIFE AND LABORS OF BISHOP HARE 
 
 ing scenes" to quote from a correspondent of 
 The Living Church "were enacted by those 
 who had been brought into most intimate and 
 loving relationship with the Bishop. Beginning 
 with the youngest girl in All Saints School, 
 each pupil and alumna of the school, members 
 of the faculty, Indian clergymen, and clergy- 
 men who had labored with the Bishop from the 
 earliest years of his episcopate, and the mem- 
 bers of the Bishop's family who were present, 
 passed around the grave and dropped a white 
 chrysanthemum upon the casket, until it was 
 literally buried in flowers. While this was being 
 done the choir of the Cathedral and the clergy 
 joined in singing hymn after hymn. . . . 
 The men of Calvary Cathedral and some of the 
 clergy took up spades and filled the grave. 
 When the last shovelful was thrown and the 
 grave banked with flowers, the people moved out 
 of the churchyard, singing, 'Breast the wave, 
 Christian.' Only loving hearts and hands per- 
 formed for this great Apostle of the West the 
 last sad offices. Even the man who drove the 
 hearse asked that he be allowed to do it without 
 pay, as a tribute of affection. The mayor of 
 the city acted as funeral director." 
 
 On the 20th of the following April, 1910, a 
 special Memorial Day was celebrated in Sioux 
 Falls. The life and example of Bishop Hare 
 
TO THE LAST 403 
 
 were the objects which the leaders of secular and 
 religious activities united again this time 
 with more deliberation in honoring. In the 
 afternoon, business was virtually suspended, and 
 the largest theatre in the city was crowded with 
 those who came to hear Governor Vessey of 
 South Dakota speak of Bishop Hare in his rela- 
 tion to the development of the state; the Hon. 
 E. A. Sherman on "Bishop Hare and the City 
 of Sioux Falls"; the Rev. W. H. Thrall, D. D., 
 Superintendent of the South Dakota Congre- 
 gational Conference, on "Bishop Hare, the Mis- 
 sionary;" and the Right Rev, Dr. Thomas 
 O'Gorman, Roman Catholic Bishop of Sioux 
 Falls, on "Bishop Hare and the Home" a gen- 
 erous utterance bearing witness to the fineness of 
 both the Roman and the Anglican Bishop. In 
 the evening, Bishop Tuttle, in Calvary Cathedral, 
 preached a memorial sermon on the text, "He 
 shall feed his flock like a shepherd," showing, 
 with deep feeling and affection, how truly 
 Bishop Hare throughout his life had practiced 
 the shepherd's virtues of thoughtfulness, tender- 
 ness, care and protection. 
 
 Bishop Johnson, in his Annual Address for 
 1910, interpreted admirably the meaning of this 
 Memorial Day "the like of which has not been 
 seen on this portion of the map since civilized 
 people first began to have their habitation here. 
 
404. LITE AND LABORS OF BISHOP HARE 
 
 When men asked what the man in whose mem- 
 ory the day was set apart had done for South 
 Dakota the answer was, He did not irrigate the 
 desert ; he did not get hard wheat planted instead 
 of soft; he did not run the corn yield up from 
 thirty to fifty bushels to the acre; he did not in- 
 crease a man's capacity for production a hun- 
 dred fold by the invention of machinery; he did 
 not build a railroad. What he did was to spend 
 a space of years, in what Socrates described .as 
 the greatest work a man could give himself to 
 when, before his judges, he made this his Apol- 
 ogy: *I neglected the things which most men 
 value, such as wealth and family interests, and 
 military commands, and popular oratory, and 
 political appointments, and clubs, and factions 
 that there are in Athens. I went about persuad- 
 ing old and young alike not to think of his af- 
 fairs, until he had thought of himself; not to 
 think of the affairs of Athens until he had 
 thought of Athens herself; persuading you all, 
 old and young alike, not to care chiefly for your 
 persons, or your properties, but first and chiefly 
 to care about the greatest improvement of the 
 soul.' " 
 
 These noble words apply as truly to the man 
 with whose life this book has dealt as the defini- 
 tions with which it began. In all his capacities, 
 the saint, the knight, the apostle, the pioneer 
 
TO THE LAST 40fi 
 
 persuaded men first and chiefly to care about the 
 greatest improvement of the soul. The means 
 by which he achieved this end were implied in 
 the saying of Bishop Tuttle, already repeated, 
 that the sponsors of William Hobart Hare if 
 asked to name him in early manhood would have 
 given the clear and unhesitating answer a Mis- 
 sionary Bishop. At the very beginning of his 
 days on earth there were spoken over him in bap- 
 tism words which his youth, his manhood and his 
 old age abundantly fulfilled " Christ's faithful 
 soldier and servant unto his life's end." 
 
INDEX 
 
 ABBE, DR. ROBEBT, 395. 
 
 Aberdeen, S. D., 224, 225, 381. 
 
 Aiden, 340. 
 
 All Saints School, Sioux Falls, 
 founded, 220; Bishop Hare's 
 home at, 221; 306, 379, 381, 
 383; home life of Bishop Hare 
 at, 383-386; 387, 395, 401, 402. 
 
 Anpao, or Daybreak, 82, 179, 
 187, 191. 
 
 Anthon, Rev. Dr. Henry, 8. 
 
 Appleton, Frank D., 112. 
 
 Apostle to the Sioux, Bishop 
 Hare called, 135. 
 
 Ashley, Rev. Edward, 68, 214, 
 288. 
 
 Astor, Mrs. John Jacob, 227. 
 
 Atlantic City, N. J., 388, 389, 
 390, 394, 396, 398, 400. 
 
 Augur, Gen. C. C., 127. 
 
 BAR HARBOR, ME., 395. 
 
 Baker, Miss Annie M., 65. 
 
 Barker, Dr. Fordyce, 151. 
 
 Belgic, S. S., 252. 
 
 Bell, Miss, 106. 
 
 Bible, Bishop Hare on the 
 
 knowledge and criticism of, 
 
 306-314. 
 
 Bickersteth, Rt Rev. Edward, 
 
 246, 260, 261. 
 Biddle, Miss E. N., letters to, 
 
 13, 19, 33, 34, 140, 142, 149, 
 
 158. 
 
 Big Foot, Chief, 242. 
 Biller, Rev. Dean George, Jr., 
 
 401. 
 Bishops, House of, 29, 30, 32, 
 
 37, 143, 218, 219, 246, 247, 
 
 251. 
 
 Bismarck, Prince von, 343. 
 Black Hills, gold discovered in, 
 
 122, 123; purchased from the 
 
 Sioux, 124; Bishop Hare's 
 
 views on the occupation of, 
 
 124-131. 
 
 Black Hills Deanery, 228. 
 Blackfeet Indians, 67, 191, 288. 
 Boarding Schools established by 
 
 Bishop Hare, 52, 91, 93; life 
 
 at, described, 94-101, 104-108. 
 BOY AND THE MAN, THE, 
 
 3-11. 
 
 Brewster, W. Y., 224. 
 Brooks, Rt. Rev. Phillips, 250, 
 
 263. 
 
 Brosius, Samuel M., 290. 
 Brown, S. J., 187. 
 Brule Sioux, 112. 
 Brunot, Felix R., 227. 
 Buckinghamshire, Earl of, 150. 
 
 407 
 
408 
 
 INDEX 
 
 Burt, Rev. H., 105, 134, 214, 
 
 288, 302. 
 Bush, Major Joseph, 134, 135. 
 
 CALVARY CATHEDRAL, Sioux 
 Falls, funeral of Bishop Hare 
 at, 401, 402. 
 
 Carlisle Indian School, 229, 230, 
 278, 294. 
 
 Carthage, S. D., 222, 223. 
 
 "Catholic" or "Protestant," 
 Bishop Hare on the use of 
 the words, in name of Epis- 
 copal church, 318-332. 
 
 Certain Dangerous Tendencies 
 in American Life, 243. 
 
 Chandler, Rev. Thomas Brad- 
 bury, ancestor of Bishop 
 Hare, 8. 
 
 Chestnut Hill, Pa., 12, 13, 20. 
 
 Cheyenne River Agency, 47, 49, 
 63, 92, 106, 107, 132, 174, 175, 
 191-197, 206, 214, 280, 288. 
 
 China, Bishop Hare visits, as 
 Missionary Bishop, 270, 274. 
 
 China, S. S., 276. 
 
 Chinamen, Bishop Hare's re- 
 marks on customs of, 256- 
 258. 
 
 Church and the Indians, The, 
 43. 
 
 Church News, The, 234, 240, 
 251, 315, 318, 357, 358. 
 
 Church Standard, The, 276. 
 
 Churchman, The, 245. 
 
 Clark, Rev. A. B., 288. 
 
 Clarkson, Rt. Rev. Robert H., 
 65, 162. 
 
 Cleveland, Rev. W. J., 134, 288. 
 Coleman, Corporal, 115. 
 Collins, Miss Mary C., 213. 
 Columbia University, 37. 
 Conquest of the Missouri, 70. 
 Cook, Rev. Joseph W., 65, 71, 
 
 95, 103, 136. 
 Corman, 340. 
 Crewe, Lord, 146, 150. 
 Crow Creek Agency, 47, 64, 92, 
 
 174, 187, 214, 288. 
 Custer, Gen. George A., 47, 131. 
 Custer Massacre, 131. 
 
 DAKOTA LEAGUE OP MASSACHU- 
 SETTS, 211. 
 
 Dakota Territory, 41. 
 
 Dawes Allotment Act, 279. 
 
 Daybreak, The or Anpao, 82, 
 88, 179, 187. 
 
 Delano, Columbus, Secretary of 
 the Interior, letter to, 130. 
 
 Deloria, Rev. Philip, 290. 
 
 Dexter, Henry, 227. 
 
 DIVORCE REFORM CAM- 
 PAIGN, THE, 354-377. 
 
 Divorce Reform movement in 
 South Dakota, led by Bishop 
 Hare, 354-358; address to the 
 legislature on, by Bishop 
 Hare, 358-370; movement 
 partially successful, 370, 373; 
 final victory in, 376. 
 
 Doherty, Rev. Robert, 401. 
 
 Dorsey, Rev. J. Owen, 97. 
 
 Draper, Mrs. J. A., 105. 
 
 Duigan, Mrs. M. E., 106. 
 
 Dunbar, Rev. Mr., 204. 
 
INDEX 
 
 409 
 
 Dyer, Rev. Dr. Heman, 143, 149, 
 154, 15T, 162, 163. 
 
 FRUITS OF EXPERIENCE, 
 
 278-353. 
 Fuller, Thomas, 340. 
 
 EASTERN DEANERY, 228, 248. 
 
 Eastman, Mrs. Charles A., 173, 
 242n., 293. 
 
 Edsall, Rt. Rev. Samuel C., 401. 
 
 Eliot, John, apostle to the In- 
 dians, 3. 
 
 Ellicott, J. C., Bishop of 
 Gloucester and Bristol, 148, 
 150. 
 
 Elk Point, S. D., 223. 
 
 Emery, Miss Mary Abbot, let- 
 ter to, 94. 
 
 Emlen, George, ancestor of 
 Bishop Hare, 6. 
 
 Emmanuel Hall, 92, 100, 101, 
 105. 
 
 Empress of India, S. S., 270, 
 271. 
 
 Far West, steamboat, 67, 70. 
 Ferguson, Rt. Rev. Samuel D., 
 
 297. 
 Ffennell, Rev. R. Archer B., 
 
 132, 133, 134. 
 Flandreau, S. D., 76, 107, 179, 
 
 182, 186, 288. 
 
 Flockhart, Rev. John, 285, 288. 
 Forsythe, Col. James W., 242. 
 Fort Randall, S. D., 283. 
 Fort Snelling, Minn., 17, 19. 
 Four Bears, Chief, 192. 
 Francis, Miss Mary S., 213. 
 Fratier, W. W., 394. 
 
 GALL, CHIEF, baptized, 231. 
 Gasmann, Rev. J. E., 65. 
 Gaylord, Gen., 82. 
 Ghost Dance, 241. See Messiah 
 
 Craze. 
 Gloucester and Bristol, Bishop 
 
 of, 148, 150. 
 
 Good, Rev. J. St. J., 290. 
 Goodale, Elaine (See Eastman, 
 
 Mrs. Chas. A.). 
 Grant, President Ulysses S., 
 
 letter to, 124. 
 Graves, Rt. Rev. Frederick R., 
 
 277. 
 
 Graves, Sister Mary, 104. 
 Gray, Edgar, 112. 
 Green, John Richard, 335. 
 Gregory the Great, Pope, 325. 
 Groton, S. D., 224, 381. 
 
 H 
 
 HALL, WALTER S., 68. 
 
 Hampton Institute, 52, 229, 
 278, 294. 
 
 Hanson, Joseph Mills, 70. 
 
 Hankow, China, 274. 
 
 HARD ROAD TO CIVILI- 
 ZATION, THE, 172-217. 
 
 Hare, Charles Willing, grand- 
 father of Bishop Hare, 7. 
 
 Hare, Elizabeth Catherine (Ho- 
 bart), mother of Bishop 
 Hare, 7, 8, 210, 212, 387. 
 
410 
 
 INDEX 
 
 Hare, Rev. Dr. George Emlen, 
 father of Bishop Hare, 6, 9, 
 270. 
 
 Hare, Dr. Hobart Amory, son 
 of Bishop Hare, 21, 71, 98, 
 107, 121, 156, 388, 400. 
 
 Hare, Mrs. Hobart Amory, let- 
 ter to, 355. 
 
 Hare, James Montgomery, 9. 
 
 Hare, Mary Amory (Howe), 
 wife of Bishop Hare, mar- 
 riage, 13; beauty of charac- 
 ter, 13; her failing health, 14; 
 death, 21 ; 210, 387. 
 
 Hare, Mary H., sister of Bishop 
 Hare, 21, letters to, 24, 76, 
 122, 138, 144, 146, 152, 153, 
 162, 178, 210, 212, 271, 358, 
 379, 380. 
 
 Hare, Robert, ancestor of 
 Bishop Hare, 6. 
 
 Hare, Robert, Jr., 7. 
 
 Hare, Robert Emott, 9. 
 
 Hare, William Hobart, born, 4; 
 lineage, 5-8; at the Episcopal 
 Academy, 9; enters the Uni- 
 versity of Pennsylvania, 9; 
 distinction at college, 10; 
 teaches school and studies 
 divinity, 10; takes deacon's 
 orders, 11; assistant minister 
 at St. Luke's, Philadelphia, 
 12; rector of St. Paul's, 
 Chestnut Hill, 12; ordained 
 to the priesthood, 12; marries 
 Mary Amory Howe, 13; visits 
 Minnesota, 14; awakening in- 
 terest in the Indians, 15; re- 
 turns to become rector of 
 Church of the Ascension, 21; 
 
 loses his wife, 21; travels 
 abroad, 22; becomes Secre- 
 tary of Foreign Committee, 
 Board of Missions, 22; his 
 efficient service, 23; visits the 
 Mormon colony, 25; elected 
 Missionary Bishop of Nio- 
 brara, 29; previous election 
 to an African missionary 
 bishopric, 30; election recon- 
 sidered, 31 ; accepts the epis- 
 copate of Niobrara, 32; rea- 
 sons therefor, 35-36; honorary 
 degrees conferred upon him, 
 37; consecrated bishop, 38; 
 begins his work, 43; visits 
 Oneida Mission, 43; reaches 
 Yankton, 46; his early serv- 
 ices among the Indians, 48- 
 50; his plan of work, 50-53; 
 views on the .Indian question, 
 54-56; prayers of, 57; first 
 report of, 58-62; steamboat 
 experiences of, 67-70; hard- 
 ships of travel experienced 
 by, 71-75, 76, 77; conceptions 
 of duty of, 87; jurisdiction 
 organized by, 88; address to 
 the Indians by, 88-90; system 
 of boarding-schools intro- 
 duced by, 92-93; life at the 
 schools described by, 94-107; 
 severe winter weather suffered 
 by, 100, 102; known as the 
 Indian's friend, 108, 109; 
 visits Red Cloud and Spotted 
 Tail Agencies as peace com- 
 missioner, 110-111; views on 
 the use of soldiers in Indian 
 country, 112-120; exposed to 
 
INDEX 
 
 411 
 
 danger of massacre, 121; at- 
 tacked for his views on the 
 use of military, 122; on the 
 occupation of the Black Hills 
 by white settlers, 124-129, 
 130; in danger from hostile 
 Sioux, 133, 134; trials and 
 hardships endured by, 136- 
 139; triumphant faith of, 
 139; faith of his friends in, 
 139, 140; considered for other 
 bishoprics, 140; uncertain 
 health of, 141; spends nine 
 months in Europe, 143; ocean 
 trip described, 145; visits 
 Crewe Hall and Peckforton, 
 146; Lichfield, Hereford and 
 Gloucester, 147, 150; goes to 
 France, 151; to Italy, 152; 
 serious illness of, at Venice, 
 152; improving health of, 
 153; visits the Tyrol, 154; re- 
 turns to New York, 156; and 
 to his work, 157; declines su- 
 perintendency of St. Luke's 
 Hospital, 160; sustains a suit 
 for libel, 161-168; sufferings 
 of, in consequence, 168, 169, 
 171; suit arbitrated, 171; 
 traveling methods of, 173; 
 discomforts borne by, 175- 
 179; defends the Indian char- 
 acter, 180; experience of, 
 with a prairie fire, 183-186; 
 Sioux warrior Iewicak.a and, 
 188-191; journey of, to the 
 Cheyenne River Agency, 191- 
 196; remarks of, on boarding- 
 school work, 198-200; baptis- 
 mal service described by, 201 ; 
 
 visits the Standing Rock 
 agency, 203-205; plans mis- 
 sion there, 206; lost on the 
 prairie, 208; chivalrous na- 
 ture of, 210; labors of, in be- 
 half of mission women and 
 children, 211; faithfulness of, 
 to his flock, 212, 213; his sym- 
 pathy, 214; industry, 215; and 
 judgment, 216; made Mis- 
 sionary Bishop of South Da- 
 kota, 218; All Saints School 
 founded by, 220; makes his 
 home at the School, 221; 
 preaching tour by, 222-225; 
 on the white settlers of Da- 
 kota, 225, 226; organization 
 of jurisdiction by, 228; prog- 
 ress of jurisdiction under 
 ministrations of, 228, 229; 
 methods of reaching Indians 
 followed by, 232, 233; the 
 "Messiah Craze'* and Ghost 
 Dance described by, 236-239; 
 influence of, in quieting and 
 civilizing the Sioux, 243, 244; 
 sent as Missionary Bishop to 
 Japan, 245, 248-250; account 
 of voyage by, 251-258; arri- 
 val of, at Yokohama, 259; ac- 
 tivity of, in Japan, 260; views 
 of, concerning true work of 
 American churchmen there, 
 261, 262, 264-267; efforts of, 
 for church unity, 263; return 
 of, to America, 268; again 
 sent to Japan, 269 ; voyage of, 
 thither, 270-273; work of, in 
 Japan and China, 274-276; 
 influence of, deeply felt there, 
 
41* 
 
 INDEX 
 
 276, 277; fruits of labors of, 
 summarized, 278, sequitur; in 
 education, 280; in evangeli- 
 zation, 281; in prosperity of 
 the church, 281; presence of, 
 at Indian Convocation, 286, 
 288, 293; part taken by, in 
 Mohonk Conference, 294 ; 
 made Honorary Chancellor of 
 Hobart College, 295; men- 
 tioned for Bishop of Massa- 
 chusetts, 295; loving cup pre- 
 sented to, by General Conven- 
 tion, 295, 296; response by, 
 297-298; appointed a presid- 
 ing judge of ecclesiastical 
 Court of Review, 299; as a 
 writer and public speaker, 
 299, 300; tact of, 300-302; na- 
 tive humor of, 303; teachable- 
 ness of, 304; gentleness and 
 power of concentration, 305; 
 views of, on the Bible, and 
 biblical criticism, 306-314; on 
 temperance and prohibition, 
 315-318; on using the word 
 Catholic in name of the Epis- 
 copal church, 318-332; on 
 schisms in the church, 332- 
 335; delivers addresses at the 
 Washington Missionary Con- 
 ference, 335-342; remarks of, 
 on the qualities of the true 
 missionary, 343-353; interest 
 of, in divorce reform in So. 
 Dakota, 354; becomes leader 
 of reform movement, 357; ad- 
 dresses the legislature on 
 Marriage and Divorce, 358- 
 370; presses the campaign, 
 
 371, 372; delegate to divorce 
 law convention, 374; sees re- 
 form established, 376; trib- 
 utes to leadership of, 377; 
 failing health of, 379; two 
 journeys abroad, 379; on the 
 Spanish War, 380; continued 
 activity of, 381; discharges 
 episcopal duties in New York, 
 382; home life of, at All 
 Saints School, 383-386; un- 
 selfishness, cheerfulness, ten- 
 derness of, 385; sufferings of, 
 388; goes to Atlantic City, 
 389, 390; asks for assistance, 
 390; returns to So. Dakota, 
 392, 394; operated on, 395; 
 silent heroism of, 397; seven- 
 tieth birthday of, celebrated, 
 398; testimonial to, from the 
 Mayor and Aldermen of 
 Sioux Falls, 399, 400; con- 
 tinued suffering of, 400; 
 death, 400; funeral of, 401, 
 402; memorial service for, 
 402, 403; character and serv- 
 ices of, summarized, 404, 405. 
 
 Harney, Gen. William S., 127. 
 
 Harris, Rev. Dr. J. Andrews, 
 11. 
 
 Harrison, J. B., quoted, 243. 
 
 Hicks, Miss E. E., 105. 
 
 Henry, Rev. F. W., 288. 
 
 Himes, Rev. J. V., 223. 
 
 Hinman, Rev. S. D., 42, 91, 130. 
 
 Hobart College, 7, 295. 
 
 Hobart, John Henry, Bishop of 
 N. Y., grandfather of Bishop 
 Hare, 7, 43. 
 
 Hobart, Mrs. John Henry, 8. 
 
INDEX 
 
 418 
 
 Hobart, Rev. Peter, ancestor of 
 
 Bishop Hare, 7. 
 Hobart, Rev. William, 150. 
 Holly, Rt. Rev. James T., 297. 
 Hope Boarding School, Spring- 
 field, S. D., 52, 197, 199, 212. 
 Houghton, Lord, 145, 146, 149. 
 Howe, Julia Bowen (Amory), 
 
 13. 
 Howe, Rt. Rev. M. A. De W., 
 
 12, 13; letters to, 156, 164; 
 
 270. 
 Howe, Mrs. M. A. De W., 
 
 letter to, 63. 
 Howe, Mary Amory, See Hare, 
 
 M. A. H. 
 Howe, Rev. Dr. Reginald H., 
 
 letter to, 400. 
 Huntington, Rev. Dr. Wm. R., 
 
 38. 
 
 IEWICAKA, conversion of, 187, 
 188, 190. 
 
 IN JAPAN AND CHINA, 
 245-277. 
 
 IN PARISH AND MISSION 
 OFFICE, 12-40. 
 
 Independent, The, 173. 
 
 Indian Convocation, 268; dc- 
 
 * scribed, 282-292. 
 
 Indian Rights Association, 110, 
 290, 294. 
 
 Indians, missions to, in Min- 
 nesota, 15-19; Bishop Hare's 
 interest in, 15, 35, 36; mis- 
 sions to, in Dakota, 42; 
 Bishop Hare's views on the, 
 54-56, 58-62; religious in- 
 stincts of, 80, 81 ; theology of, 
 
 82-86; human nature of, 90; 
 interest of, in supply of food, 
 109; use of soldiers to con- 
 trol, 116-120; uprising among, 
 131-135; living like white 
 men, 180; increasing civiliza- 
 tion of, 187; best qualities of, 
 displayed in wilderness, 192; 
 how best reached by the 
 church, 232; condition of, 
 steadily bettered, 278, 279; 
 large proportion of, baptized 
 Episcopalians, 281; Convoca- 
 tion of, in Niobrara Deanery, 
 282-292; Bishop Hare's tact- 
 ful dealings with, 300-302; 
 missionary problems of the, 
 336-342. 
 
 Indians' Hope of Philadelphia, 
 211. 
 
 Ives, Miss Amelia, 104, 212. 
 
 JAPAN, Bishop Hare's service 
 in, 245, 248, 260-268, 273-276. 
 
 Japanese and Indian, incident 
 of, 245-346. 
 
 Johnny Comes out Howling, 
 letter by, 235. 
 
 Johnson, Rt. Rev. Frederick F., 
 chosen assistant to bishop of 
 So. Dakota, 392; sympathy be- 
 tween Bishop Hare and, 393; 
 401, 403. 
 
 KERBACH, Miss CLABA M., 105. 
 King, Mr., 115, 
 
414 
 
 INDEX 
 
 LANGFORD, REV. DR. WM. S., 
 
 274. 
 
 Lapham, E. E., 272. 
 Later Studies on Indian Reser- 
 vations, 243. 
 
 Lecky, William E. H., 339. 
 Leigh, Miss Mary J., 65, 201. 
 Libel suit against Bishop Hare, 
 
 161-171. 
 
 Liddon, Canon H. P., 150. 
 Lights and Shadows of a Long 
 
 Episcopate, 233. 
 Lincoln, Abraham, President, 
 
 U. S., 233. 
 Little John, Rt. Rev. Abram N., 
 
 153n. 
 
 Littlejohn, Mrs. A. M., 153. 
 Living Church, The, 402. 
 Lloyd, Rt. Rev. Arthur S., 342, 
 
 390. 
 Lower Brule" Agency, 47, 134, 
 
 288, 290. 
 
 M 
 
 McKiM, RT. REV. JOHN, 277. 
 McLaughlin, Major James, 204, 
 
 209. 
 
 Madison, S. D., 222, 382. 
 Marriage and Divorce, Bishop 
 
 Hare on, 358-370. 
 Medicine Root Station, 201. 
 "Messiah Craze," 235-243. 
 Minnecoujou Sioux, 67, 191, 
 
 288. 
 Missionaries, qualifications of 
 
 true, 343-353. 
 MISSIONARY TO TWO 
 
 RACES, THE, 218-244. 
 
 Missouri River, 17, 19, 30, 41, 
 42, 47, 50; conditions of travel 
 on, 67, 70, 71 ; 84, 95, 98, 100, 
 102, 105, 162, 283, 284. 
 
 Mitchell, Dr. S. Weir, 141, 151, 
 378, 391. 
 
 Modoc massacre, the, 45, 46. 
 
 Mohonk Conference, 294. 
 
 Moltke, Gen. von, 343. 
 
 Mormons, Bishop Hare's im- 
 pressions of the, 25-28. 
 
 Morris, Rt. Rev. Benjamin W., 
 297. 
 
 Morris, Rev. John, 222. 
 
 Muhlenberg, Rev. Dr. W. A. 
 160. 
 
 My Friend the Indian, 209. 
 
 N 
 
 NICHOLS, RT. REV. WILLIAM F., 
 252. 
 
 Niobrara, missionary jurisdic- 
 tion of, 19, 29, 30, 32; condi- 
 tions in, 41, 42; difficulties of 
 travel in, 71-73; severity of 
 winter in, 98-102; merged in 
 missionary district of South 
 Dakota, 218. 
 
 Niobrara Deanery, 228, 248, 282. 
 
 Niobrara League of New York, 
 211. 
 
 No Heart (Indian), 204, 207. 
 
 Norris, Miss Ella, 105. 
 
 OGALLALA Sioux, 112, 288. 
 O'Gorman, Rt. Rev. Thomas, 
 376, 403. 
 
INDEX 
 
 415 
 
 Oneida Indians, 7, 38, 43, 44, 
 
 210. 
 
 Osaka, Japan, 260. 
 Outlook, The, 293. 
 
 PARKS, DR., 145. 
 
 Peabody, Miss Helen S., 221, 
 
 383. 
 Peabody, Miss Mary B., 221, 
 
 304. 
 
 Penn, William, 6. 
 Pennsylvania, University of, 6, 
 
 7, 9, 10. 
 
 Peters, Rev. Hugh, 8. 
 Philadelphia, Pa., 6, 7, 9, 10, 11, 
 
 12, 20, 21, 22, 29, 211, 387, 
 
 388, 391, 394. 
 Philadelphia Public Ledger, 
 
 374. 
 Pine Ridge Agency, 230, 240, 
 
 288, 290. 
 PIONEER IN NIOBRARA, 
 
 A, 41-79. 
 
 Ponca Indians, 47, 96, 288. 
 Potter, Rt. Rev. Alonzo, 6, 12, 
 
 27. 
 Potter, Rt. Rev. Henry C., 38, 
 
 295, 296, 299, 382. 
 Pratt, Orson, apostle of the 
 
 Mormons, 27. 
 
 Pratt, Gen. Richard H., 229. 
 Princeton, N. J., 4, 9. 
 Prohibition, Bishop Hare's 
 
 views on, 315-318. 
 "Protestant" or "Catholic," 
 Bishop Hare on use of the 
 words in name of Episcopal 
 Church, 318-332. 
 
 RAEBURIT, MR., 104. 
 
 Red Cloud, Chief, 82. 
 
 Red Cloud Agency, 110, 111, 
 
 115, 119, 124, 125. 
 Red Dog's Camp, 20. 
 Red Owl, Rev. George, 290. 
 RELIGION, SCHOOL AND 
 
 GOVERNMENT, 80-135. 
 Riggs, Rev. Stephen R., 42. 
 Robinson, Rev. John., 175. 
 Robinson, Lieutenant, 115. 
 Rogers, Rev. R. C., letter to, 
 
 99. 
 Roman church, Bishop Hare on 
 
 a secession to the, 332-335. 
 Rosebud Agency, 230, 236, 268, 
 
 288. 
 Ross, Rev. Amos, 201, 290. 
 
 ST. ANDREWS STATION-, 201. 
 
 St. Elizabeth's School and Mis- 
 sion (see Standing Rock). 
 
 St. John's Boarding School, 52, 
 195, 203, 280. 
 
 St. Luke's Church, Philadelphia, 
 12, 13, 20, 37. 
 
 St. Luke's Hospital, N. Y., 
 160, 396. 
 
 St. Luke's Mission, 203. 
 
 St. Mark's Academy, Philadel- 
 phia, 10. 
 
 St. Mary's Boarding School, 52, 
 91, 105, 212, 280. 
 
 St. Paul, 337. 
 
 St. Paul's Church, Chestnut 
 Hill, Bishop Hare rector of, 
 12, 14, 19. 
 
416 
 
 INDEX 
 
 St. Paul's Boarding School, 52, 
 92, 93; life of, 94-99, 103, 
 107, 108; 166, 230, 280. 
 St. Paul's College, Tokio, 276. 
 St. Paul's Mission, 193, 203. 
 Sans Arc Sioux, 67, 191, 288. 
 Santee Indians and Agency, 47, 
 
 91, 97, 105, 138, 179, 288. 
 Scott, Sir Walter, 315. 
 Shanghai, China, 270, 274. 
 Shaw, Robert Gould, 109. 
 Sherman, Hon. Edwin A., 376, 
 
 403. 
 
 Sherman, Gen. W. T., 127. 
 Shippen, Ann, ancestress of 
 
 Bishop Hare, 7. 
 Sibley, Gen. Henry H., 17. 
 Sioux City (Iowa) Journal, 
 
 127. 
 
 Sioux Falls, S. D., 23, 220, 221, 
 228, 249, 251, 269, 276, 304, 
 318, 354, 356, 357, 367, 368, 
 371, 376, 377, 381, 388, 389, 
 392, 393, 395, 398, 399, 401, 
 402, 403. 
 Sioux Falls Argus-Leader, 371, 
 
 386. 
 
 Sioux Falls Press, 236. 
 Sioux Indians, 42, 45, 67, 81; 
 religion of, 82-86; 106, 109, 
 112, 125, 126, 127, 128, 129, 
 131, 135, 187, 191; "Messiah 
 Craze" among, 236-243. 
 Sioux Reservation, 122, 279. 
 Sisseton Agency and Indians, 
 
 288, 289. 
 
 Sitting Bull, Chief, 230. 
 Smith, Rt Rev. Benjamin B., 
 
 38. 
 Smith, George A., 27, 28, 
 
 South Dakota, Bishop Hare 
 made bishop of, 218; white 
 settlers of, 225; missionary 
 j urisdiction of, organized, 
 228; condition of divorce laws 
 in, 354-370; divorce reform 
 accomplished in, 376; affec- 
 tion for Bishop Hare in, 
 399; services of Bishop Hare 
 to, 404. 
 
 Spirit of Missions, The, 179. 
 
 Spotted Tail, Chief, 121, 180, 
 203. 
 
 Spotted Tail Agency, 111, 112, 
 119, 124, 125. 
 
 Springfield, S. D., 197, 212, 219, 
 288. 
 
 Standing Rock Agency and 
 Mission, 203, 206, 209, 231, 
 236, 240, 280, 288, 290. 
 
 Stanforth, Mrs., 97. 
 
 Stevens, Rt. Rev. William B., 
 22. 
 
 Swift, Mrs. Henry, 106. 
 
 Swift, Rev. Henry, 106, 132, 
 191, 192, 193, 195, 196, 203, 
 204, 205, 206, 207. 
 
 Swift, Jonathan, 296. 
 
 Swinton, William, 326. 
 
 THACKERAY, WM. M., 296. 
 Thomson, Archdeacon Elliot H., 
 
 297. 
 
 Thrall, Rev. W. H., 372, 403. 
 TO THE LAST, 378-405. 
 Tokio, 259, 264, 274, 276. 
 Tollemache, Lord, 146. 
 
INDEX 
 
 4*17 
 
 Trinity College (Hartford, 
 
 Conn.), 37. 
 
 Truth Teller (see lewicaka). 
 Tuttle, Rt. Rev. Daniel S., 23, 
 
 215, 277, 389, 397, 403, 405. 
 Two Kettle Sioux, 288. 
 
 SCOTTER, A., 292. 
 Vaughan, Rev. Dr. C. J., 150. 
 Vermilion, S. D., 224. 
 Vessey, Gov. Robert S., 403. 
 
 W 
 
 WAHPETON Siotrx, 289. 
 Walker, Gen. Francis A., 127, 
 
 128. 
 Walker, Rev. Luke C., 65, 88, 
 
 290. 
 
 Wazazah Sioux, 289. 
 Welsh, William, 29, 34, 42, 48, 
 
 87. 
 Whetstone Agency (see Spotted 
 
 Tail Agency). 
 Whipple, Rt. Rev. Henry B., 
 
 16, 38, 39, 162, 233. 
 White Ghost, Chief, 188. 
 White Wolf, Chief, 207, 208. 
 Wicks, Rev. W. J., 288. 
 Wilberforce, Rt. Rev. Samuel, 
 
 149. 
 
 Williams, Rt. Rev. Channing 
 
 M., 246, 261, 297. 
 Williamson, Rev. J. P., 42. 
 Willing, Charles, ancestor of 
 
 Bishop Hare, 7. 
 Willing, Margaret, ancestress 
 
 of Bishop Hare, 6. 
 Winthrop, Gov. John, 8. 
 Wolfe, Miss Catherine Loril- 
 
 lard, 227. 
 Woman's Auxiliary to Board of 
 
 Missions, 211. 
 Wounded Knee Creek, battle 
 
 at, 236, 240, 242. 
 
 YANKTON, So. Dakota, 42, 46, 
 
 63, 76, 78. 
 Yankton Agency, 47, 65, 71, 
 
 94, 99, 102, 158, 174, 189, 280, 
 
 283, 285. 
 Yanktonnais Sioux, 67, 96, 106, 
 
 289, 292. 
 
 Yeddo, Japan (see Tokio). 
 Yokohama, 258, 268, 271, 273. 
 Young, Brigham, 26, 27, 28. 
 Young, Rev. H. St. G., 103, 183, 
 
 186. 
 
 Zitkano duzahan, Indian name 
 for Bishop Hare, 63. 
 

 14 DAY USE 
 
 RETURN TO DESK FROM WHICH BORROWED 
 
 LOAN DEPT. 
 
 This book is due on the last date stamped below, or 
 
 on the date to which renewed. 
 Renewed books are subject to immediate recall. 
 
 IN STACKS 
 
 OCT 1 3 1961 
 
 LD 21A-50m-8,'61 
 (Cl795slO)476B 
 
 General Library 
 
 University of California 
 
 Berkeley 
 
YC 4 
 
 HOO7U