We may defer to scientific workers the conflicting beliefs among Indians of the present. The labors of the missionaries, both Catholic and Protestant, have instilled into the minds of the Indians the teaching of our Scriptures. Missionary labors, having continued for more than two centuries, (and three centuries in some parts of the country) have had their effect, and as I stated above, the Indian today believes as do ourselves. As I pointed out in referring to Miss Densmore’s excellent study of Ojibwa music (_page 20_) all the investigators invariably seek out the older Indians and glean from them such fragments as remain of the Indians’ former faith. We never hear of ethnologists talking to educated Indians, and recording their opinions. Among the Navaho, the taboo is more strongly pronounced than, possibly, among other tribes. The totem and the phratry doubtless had their origin in certain religious beliefs. But these are not observed today, to any appreciable extent outside of the Navaho and the scattered bands referred to. We must consider, in studying the Indian of the transition period, not the exceptions, but that which predominates. This has been my aim. Many of the lesser important customs and taboo (bordering upon the religious side of the Indians’ nature) obtain. As an illustration, the taboo against the mother-in-law is still in effect in many places. Also, certain rites are performed when a death occurs. Such are clearly survivals of more primitive beliefs. In a general review of the Indians’ religion it must be admitted that while our missionaries and teachers have converted thousands of Indians and these are today faithful members of churches and missions, it is doubtful if the bulk of our 330,000 red brothers has been improved spiritually by contact with the white people. I have presented sufficient number of specific instances in this book to prove that where they meet one missionary, priest or teacher, they come in contact with a dozen white persons ranking spiritually and morally far below American standards. Along with the Indian’s religion, he possessed a high sense of honor, or responsibility, and integrity. Judge Thomas, long a resident of Oklahoma, informed me of cases wherein Indians under sentence of death, were permitted by the authorities to visit distant villages for a few days. There are a number of such instances on record. The Indians invariably returned and were executed according to law. This occurred many years ago. If any modern Indian, or white man under sentence of death, was released by the authorities, it is doubtful if he would consider himself bound to keep his word.