The liberal movement in religion was characterized in its early period by its humanitarianism. As theology grew less important for it, there was an increase in its philanthropy. With the waning of the sectarian spirit there was a growth in desire for practical reforms. The awakened interest in man and enlarged faith in his spiritual capacities showed itself in efforts to improve his social condition. No one expressed this tendency more perfectly than Dr. Channing, though he was a spiritual teacher rather than a reformer or philanthropist.

Any statement concerning the charities in connection with which Channing was active will give the most inadequate idea of his actual influence in this direction. He was greatly interested in promoting the circulation of the Bible, in aiding the cause of temperance, and in bringing freedom to the slave. His biographer says that his thoughts were continually becoming concentrated more and more upon the terrible problem of pauperism, “and he saw more clearly each year that what the times demanded was that the axe should be laid at the very root of ignorance, temptation and strife by substituting for the present unjust and unequal distribution of the privileges of life some system of cordial, respectful brotherly co-operation.”[1] His interest in education was most comprehensive, and he sought its advancement in all directions with the confident faith that it would help to uplift all classes and make them more truly human.[2]
Unitarian Charities.

The liberals of New England, in the early years of the nineteenth century, were not mere theorizers in regard to human helpfulness and the application of Christianity to life; for they endeavored to realize the spirit of charity and service. Largely under their leadership the Massachusetts Bible Society was organized in 1809. A more distinctly charitable undertaking was the Fragment Society, organized in 1812 to help the poor by the distribution of garments, the lending of bedding to the sick and clothes to children in charity schools, as well as the providing of such children with shoes. This society also undertook to provide Bibles for the poor who had none. Under the leadership of Rev. Joseph Tuckerman, then settled in Chelsea, there was organized, May 11, 1812, the Boston Society for the Religious and Moral Improvement of Seamen, “to distribute tracts of a religious and moral kind for the use of seamen, and to establish a regular divine service on board of our merchant vessels.” In 1813 the Massachusetts Society for the Suppression of Intemperance, in 1815 the Massachusetts Peace Society, and at about the same time the Society for the Employment of the Poor came into existence.

Of the early Unitarians Rev. Octavius B. Frothingham justly said: “They all had a genuine desire to render the earthly lot of mankind tolerable. It is not too much to say that they started every one of our best secular charities. The town of Boston had a poor-house, and nothing more until the Unitarians initiated humane institutions for the helpless, the blind, the insane. The Massachusetts General Hospital (1811), the McLean Asylum for the Insane (1818), the Perkins Blind Asylum (1832), the Female Orphan Asylum (1800), were of their devising.”[3] What this work meant was well stated by Dr. Andrew P. Peabody, when he said there was “probably no city in the world where there had been more ample provision for the poor than in Boston, whether by private alms-giving, benevolent organizations, or public institutions.”[4] Nor was this altruistic spirit manifested alone in Boston, for Mr. Frothingham quotes the saying of a lady to Dr. E.E. Hale: “A Unitarian church to you merely means one more name on your calendar. To the people in this town it means better books, better music, better sewerage, better health, better life, less drunkenness, more purity, and better government.”[5] The Unitarian conception of the relations of altruism and religion was pertinently stated by Dr. J.T. Kirkland, president of Harvard College during the early years of the nineteenth century, when he said that “we have as much piety as charity, and no more.”[6] One who knew intimately of the work of the ministry at large has truly said of the labors of Dr. Tuckerman: “From the beginning he had the moral and pecuniary support of the leaders of life in Boston; her first merchants and her statesmen were watching these experiments with a curious interest, and although he was often so radical as to startle the most conservative notions of men engaged in trade, or learned in the old-fashioned science of government, there was that in the persistence of his life and the accuracy of his method which engaged their support.”[7]

Another instance of Unitarian philanthropy is to be found in the support given to Rev. Edward T. Taylor, usually known as “Father Taylor,” in his work for sailors. When he went to Boston in 1829 to begin his mission, the first person he visited was Dr. Channing, and the second Ralph Waldo Emerson, then a settled pastor in the city. Both of these men made generous contributions to his mission, and aided him in securing the attention of wealthy contributors.[8] In fact, his Bethel was almost wholly supported by Unitarians. For thirty years Mr. Albert Fearing was the president of the Boston Port Society, organized for the support of Taylor’s Seamen’s Bethel. The corresponding secretary was Mr. Henry Parker. Among other Unitarian supporters of this work was Hon. John A. Andrew.[9]

We have no right to assume that the Unitarians alone were philanthropic, but they had the wealth and the social position to make their efforts in this direction thoroughly effective.[10] That the results were beneficent may be understood from the testimony of Mrs. Horace Mann. “The liberal sects of Boston,” she wrote to a friend, “quite carried the day at that time in works of benevolence and Christian charity. They took care of the needy without regard to sectarianism. Such women as Helen Loring and Elizabeth Howard, (Mrs. Cyrus A. Bartol), Dorothea Dix, Mary Pritchard (Mrs. Henry Ware), and many others less known to the world, but equally devoted to the work, with many youthful coadjutors, took care of the poor wonderfully.”[11] After spending several weeks in Boston in 1842, and giving careful attention to the charities and philanthropies of the city, Charles Dickens wrote: “I sincerely believe that the public institutions and charities of this capital of Massachusetts are as nearly perfect as the most considerate wisdom, benevolence, humanity, can make them. I never in my life was more affected by the contemplation of happiness, under circumstances of privation and bereavement, than in my visits to these establishments.”[12]
Education of the Blind.

The pioneer in the work of educating the blind and the deaf was Dr. Samuel G. Howe, who had been one of those who in 1824 went to Greece to aid in the establishment of Greek independence. On his return, in 1832, he became acquainted with European methods of teaching the blind; and in that year he opened the Massachusetts School and Asylum for the Blind, “the pioneer of such establishments in America, and the most illustrious of its class in the world.”[13] In his father’s house in Pleasant Street, Dr. Howe began his school with a few pupils, prepared books for them, and then set about raising money to secure larger facilities. Colonel Thomas H. Perkins, of Boston, gave his house in Pearl Street, valued at $50,000, on condition that a like sum should be contributed for the maintenance of the school. In six weeks the desired sum was secured, and the school was, afterwards known as the Perkins Institution for the Blind. Dr. Howe addressed seventeen state legislatures on the education of the blind, with the result of establishing schools similar to his own. His arduous task, however, was that of providing the blind with books; and he used his great inventive skill in perfecting the necessary methods. He succeeded in making it comparatively easy to print books for the blind, and therefore made it possible to have a library of such works.

In the autumn of 1837 Dr. Howe discovered Laura Bridgman, who had only the one sense of touch remaining in a normal condition; and his remarkable success, in her education made him famous. In connection with her and other pupils he began the process of teaching the deaf to use articulate speech, and all who have followed him in this work have but extended and perfected his methods. While teaching the blind and deaf, Dr. Howe found those who were idiotic; and he began to study this class of persons about 1840, and to devise methods for their education. As a member of the Massachusetts legislature in 1846, he secured the appointment of a commission to investigate the condition of the idiotic; and for this commission he wrote the report. In 1847, the state having made an appropriation for the teaching of idiotic, children, ten of them were taught at the Blind Asylum, under the care of Dr. Howe. In 1851 a separate school was provided for such children.

Dr. Howe was called “the Massachusetts philanthropist,” but his philanthropy was universal in its humanitarian aims. He gave large and faithful attention, in 1845 and later, to prisons and prisoners; he was a zealous friend of the slave and the freedman; and in 1864 he devoted arduous service to the reform of the state charities of Massachusetts. His biographer justly says of his spirit of universal philanthropy: “He joined in the movement in Boston which abolished imprisonment for debt; he was an early and active member of the Boston Prison Discipline Society, which once did much service; and for years, when interest in prison reform was at a low ebb in Massachusetts, the one forlorn relict of that once powerful organization, a Prisoner’s Aid Society, used to hold its meetings in Dr. Howe’s spacious chamber in Bromfield Street. He took an early interest in the care of the insane, with which his friends Horace Mann, Dr. Edward Jarvis, and Dorothea Dix were greatly occupied; and in later years he introduced some most useful methods of caring for the insane in Massachusetts. He favored the temperance reform, and wrote much as a physician on the harm done to individuals and to the human stock by the use of alcoholic liquors. He stood with Father Taylor of the Seamen’s Bethel in Boston for the salvation of the sailors and their protection from cruel punishments, and he was one of those who almost abolished the flogging of children in schools. During his whole career as a reformer of public schools in New England, Horace Mann had no friend more intimate or helpful than Dr. Howe, nor one whose support was more indispensable to Mann himself.”[14]

Dr. Howe was an attendant upon the preaching of Theodore Parker, and was his intimate friend. In after years he was a member of the congregation of James Freeman Clarke at the Church of the Disciples. “After our return to America,” says Mrs. Howe of the year 1844, “my husband went often to the Melodeon, where Parker preached until he took possession of the Music Hall. The interest which my husband showed in these services led me in time to attend them, and I remember as among the great opportunities of my life the years in which I listened to Theodore Parker.”[15]
Care of the Insane.

Another among the many persons who came under the influence of Dr. Channing was Dorothea Dix, who, as a teacher of his children, lived for many months in his family and enjoyed his intimate friendship. Her biographer says: “She had drunk in with passionate faith Dr. Channing’s fervid insistence on the presence in human nature, even under its most degraded types, of germs, at least, of endless spiritual development. But it was the characteristic of her own mind that it tended not to protracted speculation, but to immediate, embodied action.”[16] Her work for the insane was the expression of the deep faith in humanity she had been taught by Channing.

When she entered upon her humanitarian efforts, but few hospitals for the insane existed in the country. A notable exception was the McLean Asylum at Somerville, which had been built as the result of that same philanthropic spirit that had led the Unitarians to establish the many charities already mentioned in these pages. In March, 1841, Miss Dix visited the House of Correction in East Cambridge; and for the wretched condition of the inmates, she at once set to work to provide remedies. Then she visited the jails and alms-houses in many parts of the state, and presented a memorial to the legislature recounting what she had found and asking for reforms. She was met by bitter opposition; but such persons as Samuel G. Howe, Dr. Channing, Horace Mann, and John G. Palfrey came to her aid. The bill providing for relief to the insane came into the hands of a committee of which Dr. Howe was the chairman, and he energetically pushed it forward to enactment. Thus Miss Dix began her crusade against an enormous evil.

In 1845 Miss Dix reported that in three years she had travelled ten thousand miles, visited eighteen state penitentiaries, three hundred jails and houses of correction, and five hundred almshouses and other institutions, secured the establishment or enlargement of six hospitals for the insane, several county poorhouses, and several jails on a reformed plan. She visited every state east of the Rocky Mountains, and also the British Provinces, to secure legislation in behalf of the insane. She secured the erection of hospitals or other reformatory action in Rhode Island, New Jersey, Pennsylvania, Indiana, Illinois, Kentucky, Tennessee, Missouri, Mississippi, Louisiana, Alabama, South Carolina, Nova Scotia, and Newfoundland. Her labors also secured the establishment of a hospital for the insane of the army and navy, near Washington. All this was the work of nine years.

In 1853 Miss Dix gave her attention to providing an adequate life-saving equipment for Sable Island, one of we most dangerous places to seamen on the Atlantic coast; and this became the means of saving many lives. In 1854 she went to England for needed rest; but almost at once she took up her humanitarian work, this time in Scotland, where she secured a commission of inquiry, which in 1857 resulted in reformatory legislation on the part of Parliament. In 1855 she visited the island of Jersey, and secured great improvements in the care of the insane. Later in that year she visited Switzerland for rest, but in a few weeks was studying the charities of Paris and then those of Italy. In Rome she had two interviews with the pope, and the erection of a new hospital for the insane on modern principles resulted. Speaking only English, and without letters of introduction, she visited the insane hospitals and the prisons of Greece, Turkey, Austria, Sclavonia, Russia, Germany, Sweden, Norway, Denmark, Holland, and Belgium. “Day by day she patiently explored the asylums, prisons, and poor-houses of every place in which she set her foot, glad to her heart’s core when she found anything to commend and learn a lesson from, and patiently striving, where she struck the traces of ignorance, neglect, or wrong, to right the evil by direct appeal to the highest authorities.”

On her return home, in September, 1856, she was met by many urgent appeals for help in enlarging hospitals and erecting new ones; and she devoted her time until the outbreak of the civil war in work for the insane in the southern and middle north-western states. As soon as the troops were ordered to Washington, she went there and offered her services as a nurse, and was at once appointed superintendent of women nurses for the whole army. She carried through the tasks of this office with energy and devotion. In 1866 she secured the erection of a monument to the fallen soldiers in the National Cemetery, at Hampton.

Then she returned at once to her work in asylums, poorhouses, and prisons, continuing this task until past her seventy-fifth year. “Her frequent visits to our institutions of the insane now, and her searching criticisms,” wrote a leading alienist, “constitute of themselves a better lunacy commission than would be likely to be appointed in many of our states.”[17] The last five years of her life were spent as a guest in the New Jersey State Asylum at Trenton, it being fit that one of the thirty-two hospitals she had been the means of erecting should afford her a home for her declining years.

Miss Dix was called by many “our Lady,” “our Patron Saint”; and well she deserved these expressions of reverence. President Fillmore said in a letter to her, “Wealth and power never reared such monuments to selfish pride as you have reared to the love of mankind.” She had the unreserved consecration to the needs of the poor and suffering that caused her to write: “If I am cold, they are cold; if I am weary, they are distressed; if I am alone, they are abandoned.”[18] Her biographer justly compares her with the greatest of the saints, and says, “Precisely the same characteristics marked her, the same absolute religious consecration, the same heroic readiness to trample under foot the pains of illness, loneliness, and opposition, the same intellectual grasp of what a great reformatory work demanded.”[19] Truly was it said of her that she was “the most useful and distinguished woman America has produced.”[20]
Child-saving Missions.

As was justly said by Professor Francis G. Peabody, “the Boston Children’s Mission was the direct fruit of the ministry of Dr. Tuckerman, and antedates all other conspicuous undertakings of the same nature. The first president of the Children’s Mission, John E. Williams, a Unitarian layman, moved later to New York, and became the first treasurer of the newly created Children’s Aid Society of that city, formed in 1853. Thus the work of the Children’s Mission and the kindred service of the Warren Street Chapel, under the leadership of Charles Barnard, must be reckoned as the most immediate, if not the only American antecedent, of the great modern works of child-saving charity.”[21]

The Children’s Mission to the Children of the Destitute grew out of the work of the Howard Sunday-school, then connected with the Pitts Street Chapel. When several men connected with that school were discussing the fact that a great number of vagrant children were dealt with by the police, Fanny S. Merrill said to her father, Mr. George Merrill, “Father, can’t we children do something to help those poor little ones?” This question suggested a new field of work; and a meeting was held on April 27, 1849, under the auspices of Rev. Robert C. Waterston, to consider this proposition. On May 9 the society was organized “to create a special mission to the poor, ignorant, neglected children of this city; to gather them into day and Sunday schools; to procure places and employment for them; and generally to adopt and pursue such measures as would be most likely to save or rescue them from vice, ignorance and degradation.” In the beginning this mission was supported by the Unitarian Sunday-schools in Boston, but gradually the number of schools contributing to its maintenance was enlarged until it included nearly all of those connected with Unitarian churches in New England.

As soon as the mission was organized, Rev. Joseph E. Barry was made the missionary; and he opened a Sunday-school in Utica Street. Beginning in 1853, one or more women were employed to aid him in his work. In May, 1857, Rev. Edmund Squire began work as a missionary in Washington Village; but this mission was soon given into the hands of the Benevolent Fraternity. In June, 1858, Mr. B.H. Greene was engaged to visit the jail and lockup in aid of the young persons found there. In 1859 work was undertaken in East Boston, and also in South Boston. From this time onward from three to five persons were constantly employed as missionaries, in visiting throughout the city, persuading children to attend day-schools, sewing-schools, and Sunday-schools, securing employment for those old enough to labor, and in placing children in country homes. In April, 1857, Mr. Barry took a party of forty-eight children to Illinois; and five other parties followed to that state and to Michigan and Ohio. Since 1860 homes have been found in New England for all children sent outside the city.

In November, 1858, a hall in Eliot Street was secured for the religious services of the mission, which included boys’ classes, Sunday-school, and various organizations of a moral and intellectual character. In 1859 a house was rented in Camden Street especially for the care of the boys who came under the charge of the mission. In March, 1867, was completed the house on Tremont Street in which the work of the mission has, since been carried on. An additional building for very young children was provided in October, 1890. For years Mr. Barry continued his work as the missionary of this noble ministry to the children of the poor. Since 1877 Mr. William Crosby has been the efficient superintendent, having served for eighteen years previously as the treasurer. The mission has cared for more than five thousand children.
Care of the Poor.

It has been indicated already that much attention was given to the care of the poor and to the prevention of pauperism. It is safe to assume that every Unitarian minister was a worker in this direction. It is well to notice the efforts of one man, because his work led to the scientific methods of charitable relief which are employed in Boston at the present time. When Rev. Ephraim Peabody became the minister of King’s Chapel, in 1846, he turned his attention to the education of the poor and to the prevention of pauperism. In connection with Rev. Frederick T. Gray he opened a school for those adults whose education had been neglected. Especial attention was given to the elementary instruction of emigrant women. Many children and adults accepted the opportunity thus afforded, and a large school was maintained for several years.

With the aid of Mr. Francis E. Parker another important work was undertaken by Mr. Peabody. Although Dr. Tuckerman had labored to prevent duplication of charitable gifts and to organize the philanthropies of Boston in an effective manner, with the increase of population the evils he strove to prevent had grown into large proportions. In order to prevent overlapping, imposition, and failure to provide for many who were really needy, but not eager to push their own claims, Mr. Peabody organized the Boston Provident Association in 1851. This society divided the city into small districts, and put each under the supervision of a person who was to examine every case that came before the society within the territory assigned him. The first president of this society was Hon. Samuel A. Eliot, who was a mayor of the city, a representative in the lower house of Congress, and an organizer of many philanthropies. This society was eminently successful in its operations, and did a great amount of good. Its friendly visits to the poor and its judicious methods of procuring the co-operation of many charity workers prepared the way for the introduction, in 1879, of the Associated Charities of Boston, which extended and effectively organized the work begun by Mr. Peabody.[22] Numerous other organizations might be mentioned that have been initiated by Unitarians or largely supported by them.[23]
Humane Treatment of Animals.

The work for the humane treatment of animals was begun, and has been largely carried on, by Unitarians. The founder of the American Society for the Prevention of Cruelty to Animals was Henry Bergh, who was a member of All Souls’ Church in New York, under the ministry of Dr. Bellows. In 1865 he began his work in behalf of kindness to animals in New York City, and the society he organized was incorporated April 10, 1866. It was soon engaged in an extensive work. In 1873 Mr. Bergh proceeded to organize branch humane societies; and, as the result of his work, most of the states have legislated for the humane care of animals.

A similar work of a Unitarian is that of Mr. George T. Angell in Boston, who in 1868 founded, and has since been the president of, the Massachusetts Society for the Prevention of Cruelty to Animals. In 1889 he became the president of the American Humane Education Society, a position he continues to hold. He is the editor of Our Dumb Animals, and has in many ways been active in the work of the great charity with which he has been connected.
Young Men’s Christian Unions.

The initiative in the establishment of Christian unions for young men in cities, on a wholly unsectarian basis, was taken by a Unitarian. Mr. Caleb Davis Bradlee, a Harvard undergraduate, who was afterward a Boston pastor for many years, gathered together in the parlor of his father’s house a company of young men, and proposed to them the formation of a society for mutual improvement. This was on September 17, 1851; and the organization then formed was called the Biblical Literature Society. Those who belonged to the society during the winter of 1851-52 were so much benefited by it that they decided to enlarge their plans and to extend their influence to a greater number. At the suggestion of Rev. Charles Brooks, minister of the Unitarian church in South Hingham, the name was changed to the Boston Young Men’s Christian Union, the first meeting under the new form of organization being held March 15, 1852. On October 11 of the same year the society was incorporated, many of the leading men of the city having already given it their encouragement and support.[24]
Educational Work in the South.

After the close of the civil war there was a large demand for help in the South, especially amongst the negroes. Most of the aid given by Unitarians was through other than denominational channels; but something was done by the Unitarian Association as well as by other Unitarian organizations. Miss Amy Bradley, who had been a very successful worker for the Sanitary Commission, opened a school for the whites in Wilmington, N.C. Her work extended to all the schools of the city, and was eminently successful. She became the city and then the county superintendent of schools. She was supported by the Unitarian Association and the Soldiers’ Memorial Society. Among the Unitarians who at that time engaged in the work of educating the negroes were Rev. Henry F. Edes in Georgia, Rev. James Thurston in North Carolina, Miss M. Louisa Shaw in Florida, Miss Bottume on Ladies’ Island, and Miss Sally Holley and Miss Caroline F. Putnam in Virginia.

In 1868 the Unitarian Association entered upon a systematic effort to aid the negroes through co-operation with the African Methodist Episcopal Church. The sum of $4,000 was in that year devoted to this work; and it was largely spent in educational efforts, especially in aid of college and theological students. Wilberforce University had the benefit of lectures from Dr. George W. Hosmer, president of Antioch College, and of Edward Orton, James K. Hosmer, and other professors in that institution. Libraries of about fifty volumes of carefully selected books, including elementary works of science, history, biography, and a few theological works, were given to ministers of that church who applied for them. This connection continued for several years, and was of much importance in the advancement of the South.

With the first of January, 1886, the Unitarian Association established a bureau of information in regard to southern education, of which General J.B.F. Marshall, who had been for many years the treasurer of the Hampton Institute, was made the superintendent. This bureau, during its existence of three years, investigated the claims of various schools, and recommended those most deserving of aid.

In 1891 Miss Mabel W. Dillingham and Miss Charlotte R. Thorn, who had been teachers for several years in the Hampton Institute, opened a school for negroes in Calhoun, Ala. Miss Dillingham died in 1894; and she was succeeded by her brother, Rev. Pitt Dillingham, as the principal of the school. The Calhoun School has been supported mostly by Unitarians, and it has been successful in doing a practical and important work.

During the first eight years of the Tuskegee Institute it received $5,000 annually from Unitarians, and in more recent years $10,000 annually. This has been given by individuals, churches, and other organizations, but in no sense as a denominational work. Concerning the aid given to the Hampton Institute this statement has been made by the principal: “The Unitarian denomination has had a very important part in the work of Hampton. Our first treasurer was General J.F.B. Marshall, a Unitarian who made it possible for General Armstrong first to gain access to Boston and secure friends there, many of whom have been lifelong contributors to this work. General Marshall came to Hampton in 1872, and for some twelve years took a most important part in building up this institution. He trained young men for the treasurer’s office, who still hold important positions in the school, and others who have been sent to various institutions. The home of General and Mrs. Marshall here was of incalculable help in many ways, brightening and cheering the lives of our teachers and students. Unitarians have always had a prominent part in the support of Hampton. Mrs. Mary Hemenway was the largest donor to the Institute during her lifetime. She gave $10,000 for the purchase of our Hemenway Farm, and helped General Armstrong in many ways.”[25]
Educational Work for the Indians.

At three different periods the Unitarian Association has undertaken educational work amongst the Indians. The first of these proved abortive, but is of much interest. James Tanner,[26] a half-breed Chippeway or Ojibway from Minnesota, appeared before the board of the Association, February 12, 1855, in behalf of his people. He had been a Baptist missionary to the Ojibways, but had found that he could accomplish little while the Indians continued their roving life and their wars with the Sioux. He therefore wished to have his people adopt a settled agricultural life. The Baptist Home Missionary Society, with which he was laboring, would not accede to his plans in this respect, and desired that he should confine himself to the preaching of the gospel. Unable to do this on account of his liberal views, he went to Boston with the hope that he might secure aid from the Baptists there. He was soon told that he was a Unitarian, and he sought a knowledge of those of that faith. He was thus led to apply to the Unitarian Association for help, which was granted. He secured an outfit of agricultural and other implements, and returned to his people in the spring of 1855. In December of that year Mr. Tanner attended a meeting of the board of the Association, accompanied by six Ojibway chiefs. On this unique occasion the calumet was smoked by all present, and addresses were made by the Indians. In April, 1856, the board reluctantly abandoned this enterprise, because the money for the yearly expenditure of $4,000, which it required, could not be secured.[27]

In 1871 President Grant inaugurated the policy of educating the Indians under the direction of the several religious denominations of the country. To the Unitarians were assigned the Utes of Colorado. The reservation at White River was placed in charge of Mr. J.S. Littlefield, and that at Los Pinos of Rev. J. Nelson Trask. Several other persons took up this work, including Rev. Henry F. Bond and his wife. In 1885 the Utes were removed to a reservation in Utah. In the spring of 1886 Mr. Bond returned to them for the purpose of establishing a boarding-school amongst them; but, not getting sufficient encouragement, he went to Montana, where in the autumn he opened the Montana Industrial School, with eighteen pupils from the Crows in attendance. Buildings were erected, farm work begun, carpenter and blacksmith shops put in operation, all at a cost of $20,000. The school was located on the Big Horn River, thirty miles from Fort Custer.

It was the object of the Montana Industrial School to remove the Indian children from their nomadic conditions and to give them a practical education, with so much of instruction in books as would be of real help to them. The boys were taught farm work and the use of tools, while the girls were trained in sewing, cooking, and other useful employments. At the same time there was constant training in cleanliness, good manners, and right living. The school was fairly successful; and the results would doubtless have been important, could the experiment have gone on for a longer period. In 1891 Mr. Bond withdrew from the school on account of his age, and it was placed in charge of Rev. A.A. Spencer. With the 1st of July, 1895, however, the care of the school was assumed by the national government.

Extended as this chapter has become, it has failed to give anything like an exhaustive statement of the philanthropies of Unitarians. Their charitable activities have been constant and in many directions. This may be seen in the wide-reaching philanthropic interests of Dr. Edward Everett Hale, whose Lend-a-hand Clubs, King’s Daughters societies, and kindred movements admirably illustrate the practical side of Unitarianism, its broad humanitarian spirit, its philanthropic and reformatory purpose, and its high ideal of Christian fidelity and service.

[1] Memoir, III. 17; one-volume edition, 465.

[2] Memoir, III. 61, 62; one-volume edition, 487, 488.

[3] Boston Unitarianism, 127.

[4] Harvard Graduates, 155.

[5] Boston Unitarianism, 253.

[6] Elizabeth P. Peabody, Reminiscences of Dr. W.E. Channing, 290.

[7] Eber R. Butler, Lend a Hand, October, 1890, V. 681.

[8] Elizabeth P. Peabody, Reminiscences of W.E. Channing, 273.

[9] Gilbert Haven, Anecdotes of Rev. Edward T. Taylor, 114.

[10] Ibid., 119.

[11] Gilbert Haven, Anecdotes of Rev. Edward T. Taylor, 330.

[12] American Notes, chap. iii.

[13] Frank B. Sanborn, Biography of Dr. S.G. Howe, Philanthropist, 110.

[14] Frank B. Sanborn, Biography of Dr. S.G. Howe, Philanthropist, 170.

[15] Reminiscences, 161.

[16] Francis Tiffany, Life of Dorothea Lynde Dix, 58.

[17] Francis Tiffany, Life of Dorothea Lynde Dix, 355.

[18] Ibid., 327.

[19] Ibid., 290.

[20] Ibid., 375.

[21] Report of the National Conference, 1895, 205.

[22] Sermons of Ephraim Peabody, introductory Memoir, xxv; Memorial History of Boston, IV. 662, George S. Hale on the Charities of Boston; A.P. Peabody, Harvard Graduates, 155.

[23] Besides the Fragment Society, the Children’s Mission, and the Boston Provident Society, already mentioned and still vigorously at work, several other societies are wholly supported by Unitarians. Of these may be named the Howard Benevolent Society in the City of Boston, organized in 1812, incorporated in 1818; Young Men’s Benevolent Society, organized in 1827, incorporated in 1852; Industrial Aid Society for the Prevention of Pauperism, organized in 1835, incorporated in 1884.

[24] Alfred Manchester, Life of Caleb Davis Bradlee, 8; First Anniversary, address before the Boston Young Men’s Christian Union by Rev. F.D. Huntington, Appendix.

[25] Personal letter from Mr. H.B. Frissell.

[26] Edwin James, A Narrative of the Captivity and Adventures of John Tanner during Thirty Tears’ Residence among the Indians of North America. (John Tanner was the father of James.)

[27] Quarterly Journal, II. 326, 344; III. 64, 257, 449, 625.

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