resources, and prove a great benefit to the commerce and wealth of the United States in general and the Pacific coast in particular.

"I am referring not to the Alaska of the tourist-that narrow strip of island from the southernmost boundary to Sitka-but to that immense territory of 500,000 square miles of the north and west of which the world has no knowledge and no conception, and to which the Alaska of the tourist bears as much relation as the State of Florida does to the whole United States."

APPLICATION FOR A TEAM OF REINDEER.

FORTYMILE CREEK, August 18, 1892. DEAR SIR: Captain Peterson informs me that you would bring some reindeer, bought by the Government to distribute in Alaska. If you did get any and send me a pair, or, better, two cows and one bull, I will surely reward your trouble. I am doing freighting here in the winter with dogs, and reindeer would be far ahead of them. You could leave them in somebody's care in St. Michael for the winter and have them sent up here in the spring. I will pay for all the expenses. If you did not get any this year for the Government and you have a chance to buy some for me I wish you would do it, and I will pay for them whatever it is. Respectfully,

FRITZ KLOKE, Fortymile Creek, Alaska.

APPENDIX M.

COMMERCIAL VALUE OF REINDEER.

[N. Width, importer and commission merchant of Scandinavian products, 63 Broadway, room 29. Cable address, "Puncheon, New York."]

Dr. SHELDON JACKSON,

Bureau of Education, Washington:

607 PENN MUTUAL BUILDING, Philadelphia, Pa., April 16, 1892.

I received your favor of the 14th and a pamphlet, which I have read with great interest. If reindeer can be imported into Alaska from Siberia, and if there exists an abundance of reindeer moss in Alaska, the facilities for realizing the plan are rather great.

Besides the advantages mentioned in the pamphlet, there exists one to which I want to call your attention the great commercial importance.

To Sweden and Norway it is not only the Laplanders who live on reindeer. Smoked reindeer meat and smoked tongues are sold everywhere in the said countries; and the hides are in great demand, tanned to a soft skin (used for gloves, military riding trousers, etc.).

There are merchants in Stockholm the only trade of whom is in Lapland products, and the skins, dried with the hairs on, are exported by the thousands to Germany and England. I sold myself, in 1878, about 5,000 such skins to a firm in Leipzig, Germany. The Norwegian Preserving Company uses large quantities of reindeer meat for canning, and fresh it is considered a delicacy. Russia exports fresh reindeer meat, frozen, in carloads to Germany.

The price of smoked hams is in Sweden about 9 to 10 cents a pound; of smoked tongues, 8 to 10 cents apiece (or a pair, I can not exeactly remember which); of dried hides, with hair on, $1.25 to $1.75 apiece, and more if they are not worm bitten. The Swedish reindeer have mostly a kind of insect which lays its eggs in their skins. This causes holes, which are seen in the skin when tanned and diminish their value. The hairs are in great demand for the filling of life-saving apparatus (buoys, etc.), while they possess buoyancy in a wondrous degree. The best existing glue is made of reindeer horns. If I were sure of getting a trade in these articles and had the money, I would not consider it a moment, but go to Alaska at the first opportunity and make a fortune in ten years.

The number of reindeer killed for the trade (besides what the Laplanders use for themselves) is yearly 12,000 to 15,000, in Norway probably 6,000 to 7,000; besides, Sweden imports large quantities of meat and skins from Finland.

In 1881 I visited the fair in Nizhni Novgorod, Russia, and became there acquainted with a merchant from Nuhangel, who had brought to the fair 5,000 pair smoked tongues and 6,000 tanned skins (the tanned skins have a value of $2 to $3 apiece). A Swedish dragoon regiment wears trousers exclusively made of tanned reindeer skins (no other material permitted).

I think these facts might be of some interest. Captain Healy says in his letter: "If the Government will be compelled to feed the Eskimo it will cost over $1,000,000.” If the Government realizes the plan of domesticating reindeer it would probably bring a good yearly income to the United States. Yours, respectfully,

N. WIDTH.

I should be very much pleased to learn later on how far the project succeeds and what steps the Government will take. If I move to Puget Sound next fall I shall probably make a trip to Alaska.

PHILADELPHIA, PA., December 31, 1892. DEAR SIR: Your favor of the 29th received, and in answer beg to say that I wrote to a friend in Norway about a book or pamphlet, as desired. I think, however, it would be easier to get such a book from England, as probably some English tourist or other has written about the Laplanders, who always have been an object of great interest to tourists traveling in Norway.

The acclimatization of reindeer in Alaska would most certainly considerably increase the revenues from this province as soon as some thousand deer could be yearly slaughtered and the hides and meat brought into the market. I believe I have written to you hereabout on a previous occasion. The tanned skins (soft and with a beautiful yellow color) would no doubt find a ready sale. In Sweden they are paid with 7 to 10 kronor ($2 to $2.75) and used for military pantaloons, gloves, bed pillows, etc., and the hair, owing to its great buoyant quality, is much used for life-saving material. Russia sends frozen reindeer meat by carloads to Germany.

If I had capital, and if the climate in Alaska were not too severe, I would like very much to start such trade, in which I have some experience.

There is also another animal which would suit admirably for Alaska-the so-called "Thibetan ox," "yak," also "grunting ox" (probably while grunting as a hog). The animal has feet as a goat, well fitted for climbing rocks and stones. The cow gives an excellent milk, which gives an excellent butter (the reindeer has not this merit); is used in Tibet also very much for transportation purposes. This ox, which is to the natives in Tibet what the reindeer is to Laplanders, is admirably qualified to sustain cold, seems even to love the cold, and to thrive best in cold and rough weather. It loves to throw itself into frozen lakes and rivers, to lie in snow and shady places, is always lying in the open air, has to seek its food for itself, only the herders have to take care to bring it down in the winter in the lower regions where the snow melts and the food is accessible.

In Tibet these animals are completely left to themselves. If taken some care of they might multiply quicker and be much improved. They are seen in the zoological gardens in Europe, probably also in this country; might be shipped from Bombay or Calcutta, I presume. This animal might become by and by as abundant in Alaska as formerly were the buffalo on the Western prairies, and make Alaska a visiting place for sportsmen.

With my compliments for the new year, I remain, dear sir, yours, respectfully,

Rev. SHELDON JACKSON, Washington, D. C.:

N. WIDTH.

P. S.-As a proof of what man can do with a good will and good sense, even in the cold, inhospitable region, I wish to mention that in a place in Sweden, under 67° north latitude, where rich iron ores have been found and bought by an English company, a Swedish colonel and engineer in 1890 planted a grand park and garden, where all kinds of vegetables are growing, even rhubarb, asparagus, cauliflower, raspberries, strawberries, currants, and large pine and birch trees. The park has an area of 2,800 to 3,000 square feet.

APPENDIX N.

THE CHAMBER OF COMMERCE OF SAN FRANCISCO,

San Francisco, January 20, 1891.

Resolved, That our delegation in Congress be requested to urge the passage of the joint resolution introduced December 19, 1890 (H. Res. 258), extending to Alaska the benefit of laws encouraging instruction in agriculture and the mechanic arts.

Adopted unanimously by the Chamber of Commerce of San Francisco this 20th day of January, A. D. 1891.

Attest: [SEAL.]

THOS. J. HAYNES. Secretary.

CHAPTER XVIII.

I. A DEFINITION OF CIVILIZATION.

An Address by W. T. Harris before the Graduates at the Commencement Exercises of the Indian Industrial School, Carlisle, Pa., March 2, 1899.

It is universally admitted that among the people at present living on the globe the Indians are the proudest and bravest. They prefer their tribal freedom to life. They possessed this characteristic when first discovered by Europeans coming to this country as discoverers and emigrants. It seems a strange thing that a proud people having so much self-respect should not take on a higher civilization if they came in contact with it. In fact, it would seem as if there must be something wrong with a civilization that claimed itself to be of a higher order if it failed to convert a lower civilization and incorporate it into its own. And yet in the face of this likelihood it must be admitted that the policy that has prevailed in America has been extermination toward the Indian at the hands of the white man instead of civilization.

The hasty conclusion from this fact would be that the white man is all wrong and that the justice is all on the side of the Indian. What right, it is asked, has one nation to impose its forms on another by force, on the ground that it is a higher form of civilization? What infallible criterion have we, asks another, by which we may be entitled to conclude that we have a higher civilization than the neighboring nations? Why is not the Indian civilization as good as ours? Why is not the Chinese civilization or the civilization of the Philippine Islands as good as the civilization that calls itself the United States, or Great Britain, or France, or Germany? This is a serious question and needs to be understood if one is going to sit in judgment upon national conduct.

I ask you, therefore, to consider with me the answer which can be made to the question, What is it that makes one civilization higher than another? What is a high civilization and what is the highest civilization?

I offer a definition for civilization. It is this: A people is civilized when it has formed institutions for itself which enable each individual to profit by the industry of all his fellowcitizens; when it enables each individual to profit by the experience and wisdom, the observations and the thoughts of his fellow-citizens; when it encourages each individual into a rational self-activity by which he contributes, either through his industry or through his observation and his thoughts, to the benefit of the people with whom he lives.

This definition of civilization can be put in another form which shows its significance. Civilization enables man to conquer nature and make it his servant; to command the services of heat, light, electricity, and of all the inorganic elements; to command also the plant world or vegetation for his uses; to command also the animal life for the same service; in short, to command the services of nature for food, clothing, and shelter. Besides this control over nature, civilization should give man access to the history of his race; access to his literature; access to its scientific discoveries; access to its various inventions; and, above all, access to its moral and religious ideals. Civilization, in short, should give man command of the earth and likewise command of the experience of the entire race. In the light of this definition we may approach the civilizations as they actually exist and inquire how far they have realized the ideal, how high they have climbed on the ladder

EDUCATION REPORT, 1904.

of civilization. At once we see how low the tribal civilization is as compared with the civilization of Great Britain, or France, or Germany. There is no tribal civilization on the face of the earth, and never was one, which could compare with these nations in its knowledge of the uses of mineral substances, chemical substances, and the natural forces such as heat, light, electricity, gravitation, etc. No tribe can possibly command the complete resources of the world as regards its vegetable and its animal life, the products of agriculture and the mines. The reason for this is that the tribe is too small, and the tribe from the very nature of its constitution can not cooperate with other tribes nor receive their help. It stops at a view of nature which is a mere superstition. The tribe can climb only a little way up the ladder which leads to the control and command of all the substances and forces of nature. Consequently the tribe can not participate to any great degree either in the productive industry of the whole world or in its intellectual investigations and discoveries.

Other forms of civilization above the tribe take rank as higher or lower, according to the degree in which they realize this ideal of conquest over nature and complete intercommunication with the rest of the world. No nation that lacks a great commerce can be so high in civilization as Great Britain or France. No nation that lacks railroad communication can be so high in civilization as the United States. No nation that lacks steam engines to perform its drudgery can be so high as the nation which has these things.

Again, a nation that has no printing presses and that can not buy or read the books of the world can not be said to have a high civilization. And on this scale the nation that has the most printing, that makes the most books, and that reads the great books of the world is higher than the other nations. The ideal in this respect is that civilization should make it possible for each man to know the experience of all the past through science and literature, and that he should be able to see, through the columns of a morning newspaper, the history as it is making, day by day, in all the lands of the world. Again, there is another criterion—a very important one. advanced in its ability to control nature and to command access to the wisdom of the A nation may be very far race. But it may do this only for some classes of its citizens and not for all. Such a nation is not so highly advanced in its civilization as one that allows each of its citizens to participate in the product of the whole. The nation that gives schools to the humblest classes of its people as well as to its highest classes, and the nation which allows the humblest people to govern themselves under just laws is a higher nation than one which separates the ruling class into a government apart from and above the mass of the people.

The highest ideal of a civilization is that of a civilization which is engaged constantly in elevating lower classes of people into participation of all that is good and reasonable, and perpetually increasing at the same time their self-activity.

Another consideration must be mentioned, namely, that with the increase of individual self-activity along the lines of science and productive industry there is an increase of creature comforts to each and every inhabitant, as well as increase of his ability to enjoy spiritual intercommunication by means of books, magazines, and newspapers.

I am aware that many persons think that an industrial civilization devoted to moneygetting and the accumulation of capital is a spurious civilization, and that it is a lower stage of human society than the tribal stage and the village community. This is the reason why I am explicit on this point of the importance of a man's conquest of nature. without this machinery for the creation of wealth and without the combination of indiFor vidual savings into vast masses of capital there would not exist as there does now a bond of commerce extending around the world and uniting all peoples. For this material bond must exist before the spiritual interaction can exist which makes each nation participant in the experience of all others.

When we look at the accumulation of wealth and the combinations of capital we must see how essential they are to the conquest of nature. The inventions of any one people are converted by means of commerce into an active help to all other peoples. The ships

of the commercial marine of Great Britain help to cheapen the cost of the productions of all nations to each consumer.

The capitalist who invests $10,000,000 in tenement houses in any city helps all of the citizens of that place to obtain better dwellings at cheaper rents. The capitalists who build railroads lower the prices of freight, and in doing this add something to the wealth of the distant producer as well as cheapen the cost to the consumer.

If you study political economy you will be able to see the progress of nations in this particular phase--the material phase of civilization. You will see nations which earn for each man, woman, and child only 3 cents a day on an average. You will find nations that earn 30 cents. The people of France earn over 40 cents for each inhabitant, and the people of Great Britain almost or quite 50 cents. The products of the United States average for each inhabitant about 52 cents per day. You have to go back only twenty-five years to find the United States product about 40 cents a day for each inhabitant. In 1850, this was less than 30 cents; and in the year 1800, before steamboats and railroads and power looms, there is no doubt that the product of the United States amounted to less than 10 cents per day for each man, woman, and child.

The amount of money earned on an average to each inhabitant of a State measures its rank of civilization so far as the conquest of nature is concerned. A nation that does not use machinery and steam engines can not afford for all its people a full participation in the world's market. A nation, like the English, that commands, the most machinery will command the most comfort for its people. Thirty families out of a hundred in Great Britain report an income of $1,000 and upward, while only three families in Italy out of each hundred report the same amount of income.

Side by side with the conquest of nature as we have seen develop the two classes of knowledge, the knowledge of nature and the knowledge of man. The mining for silver and iron and the other metals is not the only kind of mining. Civilized man is mining continually into the history of peoples, excavating buried cities and exploring their monuments and the remains of their literature and trying to discover what motives governed the civilizations of the Nile Valley and the Euphrates; and learn what was the nature of the institutions with which the people of the past governed themselves. This spiritual method of mining brings up to light human life as it was in the past, and more and more every day we come to understand how civilization has been evolved out of savagery. We can understand better and better what is our real status in our progressive development toward the ideal of civilization. And we can understand better and better our shortcomings. We can see the idea far above us and beyond us.

If we can not come into contact with lower civilizations without bringing extermination to them we are still far from the goal. It must be our great object to improve our institutions until we can bring blessings to lower peoples and set them on a road to rapid progress. We must take in hand their education. We must emancipate them from tribal forms and usages and train them into productive industry. We must take them out of the form of civilization that rests on tradition and mere external authority and substitute for it a civilization of the printed page which governs by public opinion and by insight rather than mere authority. Such a civilization we have a right to enforce on this earth. We have a right to work for the enlightenment of all peoples and to give our aid to lift them into local self-government. But local self-government can not exist where there is no basis of productive industry nor book learning.

Here we have the answer to our question. What is the right one civilization has to substitute itself in the place of another orm of civilization already existing?

Major Pratt has in this Carlisle Industrial School invented a method by which the European civilization may be brought near to the Indian tribes without exterminating their brave people. He teaches the necessity of setting aside tribal life, and the adoption of a life based upon productive industry. As soon as the Indian learns the arts and trades of civilized life he can make his living in the same way that the white man does. He can live a larger life than the tribal life, because he is able through productive industry to obtain