spoken by our old men or by our young braves. One by one they will rise up and go out in silence. My people will die in darkness, and they will go on a long path to other hunting grounds. No white man will go with them, and no White Man's Book to make the way plain. I have no more words.
Taken altogether, it may be said that this event, as preserved in these various ways, constitutes one of the most pleasing and significant, though pathetic, incidents in Indian history. It was, moreover, pregnant with results. It might almost be said that it was the key to American possession of Oregon. For upon the acquisition of the story by the Christian people of the United States, there rose an immediate demand that something be done to carry the Gospel to the Indians of the Oregon country. This story was interpreted as a Macedonian cry. The period was one of strong religious feeling, as well as missionary zeal. The warm-hearted followers of the Cross felt at once that here was a providential opening to honour that Cross and to advance its kingdom upon the western border of civilisation.
The Methodist Church was first to take up the work of sending forth missionaries to the Oregon Indians. To Wilbur Fiske of Wesleyan University seems due the credit of the first move. He enlisted the interest of Jason Lee, a former student at Wesleyan University, but then engaged in missionary work in the province of Quebec. Lee was a tall, athletic young man, full of zeal and consecration, not polished or graceful in manner, but powerful in spirit. He grasped at once the great possibilities in the proposition of Dr. Fiske, and, going to Boston, became appointed by the New England Conference as superin-
