Chapter III: Part 3

Three thoughts were deduced from those words set forth, and with ample illustration: (1) God has a people in the world, not marked by geographical or race lines, and yet one people and one nation, who are such through their relation to God by Jesus Christ; (2) This people has undergone a marvellous transformation from darkness into His light; (3) It is intrusted with a solemn priestly function, a sacrificial work, for the redemption of men. The special priestly work of God’s people in this land was set forth, and the historic fact that, having failed to fulfill it, they were made to suffer on the altar of sacrifice, and that unless they should meet the obligations of their office now, they must again be called to an account.

Five papers of great value were read during the meetings. These have been printed in full in the supplement to the Boston _Traveller_, and largely circulated among our friends.

1. “The Present Time all-important in the salvation of our Country,” by Rev. Stacy Fowler, D.D. The paper showed how this was a critical time in our history as a nation; the great need, a revival of “the American spirit,” especially in these three respects--the nation’s faith in God, the purity of the family, and the elevation of the lowly. The Church must do the work. Incidentally, a strong argument was made to show the deteriorating tendency of the amalgamation of races, sustained by the testimony of Prof. Lewis Agassiz.

2. “The Denominational Polity of the American Missionary Association,” by Rev. G. L. Walker, D. D. The real question is, shall we only seek to Christianize, or shall we also try to Congregationalize the Freedmen? The paper discussed the nature of Congregationalism, and the prevalent characteristics of the colored race; and, from the comparison, drew conclusions not very favorable to the prospects of denominational success, yet by no means discrediting what has already been accomplished in that direction, or discouraging further efforts.

3. “America’s Opportunity the World’s Salvation,” by Rev. C. L. Woodworth. The end of Christian work is to spread the saving knowledge of the Lord Jesus Christ. This needs human activities, directed with strategic wisdom and sanctified energy. Each nation has its peculiar work: England to send forth Christian and civilizing agencies through her widely scattered colonies; America to Christianize the peoples from other lands who come to her shores; and to send back, through them, the Gospel of Christian civilization to their benighted countrymen.

4. “A Revival of Righteousness toward the Despised Races of America,” by Rev. Ebenezer Cutler, D. D. That they are despised is the main indictment which the paper details at length. This unrighteousness prejudices our Christian work, restrains the heartiness of many, even, who are engaged in it, and hinders the blessing of God on our labors. This revival must begin by reflection, leading to repentance; must go on to the repeal of unjust and the execution of just laws, to a righteous public sentiment, and such atonement as can be made for past wrongs.

5. “The Work of Half a Generation among the Freedmen,” by Secretary Strieby, in which the progress since emancipation was traced, supported by much important testimony, in material, educational and religious prosperity.

We have given these brief analyses only to serve as an index to the contents of these papers, and not at all as a substitute for their perusal. Still less would it be possible to make good to our readers the misfortune of their absence from this inspiring gathering. We are confident that we shall feel the impulse of it through the year.

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We are close upon the threshold of a new year. The churches, many of them, at this time, are making up their schedules of benevolence for 1879. Do not forget, we pray you, to give a good place to the Association, whose work is among the least of these, the Master’s brethren, in our own land. Do not forget, you who apportion your weekly contributions among the various fields, to give its due share, as God shall give you light, to this peculiar work which presses its claims by so many sacred pleas, and on the timely cultivation of which depend so largely the permanence and purity of the spring itself. We would not have you neglect Judea, and Samaria, nor even the uttermost parts of the earth, but only beseech you, earnestly and tearfully, _Don’t forget Jerusalem_.

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Several thousand dollars of the money pledged for the reduction of our debt, is made conditional upon our paying up the full amount by the end of this year. We beg our friends to bear this fact in mind, as a spur to make their thoughts quicker, and their hands obey their generous promptings without delay. We cannot afford to lose this offered help, and you cannot afford to have us. The impetus given at the Annual Meeting to this debt-destroying work is not abated; our friends are reminding us of their interest daily; some of those who were present at the meeting are pressing it, on their own account, in the States from which they came. How soon will you enable us to make our proclamation of emancipation from this bondage?

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Our readers will see that we have endeavored, in this number of the MISSIONARY, to present them with the doings and the sayings of the Annual Meeting not already put into print and circulation. The valuable and stirring addresses by Rev. Messrs. Atwood, Heywood and Pike, we have been able to get in form already. Other equally thoughtful and forcible addresses, though reported, have not yet come to us in such shape that we can use them immediately. What you find here is what you did not find in the Supplement to the _Traveller_. We beg you, then, to “read, mark, learn and inwardly digest.”

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A new cartridge, No. 5, of the series of pamphlets begun last year, is ready for distribution, and contains Secretary Strieby’s review of half a generation of work among the Freedmen. As a collation of facts and testimony, we commend it as furnishing to thoughtful men the means of forming their own opinions on the success of past labors, and on the hopefulness and the duty of pressing on the good work already begun patiently to the desired end.

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Three Communion Sets are needed for as many churches near Talladega, Ala. Churches at the North can make good use of their old ones if they are about to replace them with new.

We invite attention to the call of Mr. Connett, in another column, for means to erect cheap cottages for the accommodation of students. The small sum needed for each cottage will enable many of our readers to accomplish a definite and useful object, who cannot undertake larger enterprises. We indorse most heartily the appeal.

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Miss Rebecca Tyler Bacon, daughter of Rev. Leonard Bacon, D.D., died at New Haven, Ct., October 26th, 1878. She was a woman of rare gifts, of great intelligence, and of extraordinary ability. She had the true missionary spirit in a self-sacrificing devotion for the welfare of others, especially of the unfortunate and the debased.

The Normal Institute, at Hampton, Va., was much indebted to her wise management for its successful organization, and the impress of her mind and spirit will remain while that institution stands. She was a power for good in her native city, where her counsel and direction were given to many public and private charities, with untiring devotion.

Her faithful and tender ministry as the eldest daughter and sister, amid trials and sorrow, are best appreciated by those whom she cheered, and comforted, and strengthened. Thousands in our churches will deeply sympathize with her honored and venerable father in this bereavement.

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ITEMS FROM SCHOOLS AND CHURCHES.

WILMINGTON, N. C.--Religious interest is reported. Two young men have been received into the church. Others seem very thoughtful. “Our little flock is a working one.”

MCLEANSVILLE, N. C.--The Lord’s Supper was administered, October 13th, to about 100 communicants. Eleven united with the church on profession, ten of whom received baptism.

ATLANTA, GA.--The University is fuller than ever before at this time of the year. The girls’ hall is crowded, and more are coming. The church, under Mr. Ashley’s care, is flourishing in numbers and activity. Several conversions have occurred during the summer. Fifteen persons stand propounded for membership. Storrs School, which has been for several years under the care of the city Board of Education, is opened this fall again, under the care of the A. M. A., and is full to the limit of its capacity.

SAVANNAH, GA.--Mr. Koons has been transferred from the Emerson Institute, at Mobile, to the Beach Institute, at Savannah, which has re-opened in its new building, with over 200 pupils.

MOBILE, ALA.--Rev. D. L. Hickok goes from Talladega to Mobile, to take charge both of the church and of Emerson Institute.

ANNISTON, ALA.--A large number of conversions are reported at this place. Thirty-four members were received into the church Sept. 22d. Twenty-six were baptized.

MONTGOMERY, ALA.--Swayne School re-opened October 1st. It has enrolled the first week, 334 pupils. The teachers from the North reached their posts just in time, for the city was quarantined against Louisville the day after their arrival.

TALLADEGA, ALA.--There have been four or five conversions in the last few weeks in this church, and continued meetings in all the mission churches about here with a marked degree of interest.

HELENA, TEXAS.--As the result of protracted meetings, following the meeting of the Association, ten persons were received into the church.

TOUGALOO, MISS.--The University will re-open on Thanksgiving Day.

NEW ORLEANS, LA.--On account of the terrible plague of the Summer, Straight University will not be opened until the first Monday in December.

NASHVILLE, TENN.--At Fisk University the yellow fever deterred the students from a prompt attendance at the beginning of the term. The school is increasing weekly.

CHATTANOOGA, TENN.--The Central South Conference met here November 7th.

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THE FREEDMEN.

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ATLANTA, GA.

Students’ Reports of Summer Work.

MRS. T. N. CHASE.

School has opened with larger numbers than for several years. Our graduates seem to be doing much toward recommending the school. The first Sabbath afternoon of each new school-year is given up to reports from our students, who have been teaching through our summer vacation of three months. Nothing in all our school work interests me so much as these reports. The only alloy in my enjoyment is that thousands of Northern friends, whose hearts would be equally cheered by them, cannot enjoy them too.

Those who attend meetings of the A. B. C. F. M., and are thrilled with the reports of returned missionaries, know something of our pleasure. Yet, I suspect ours is greater, for these missionaries are of our own training, many of them led to Jesus in our own school, and the fields reported are the benighted spots of our native land.

I will copy a few jottings, hastily taken at the time. The first one says: “I have the same old story to report, except a few new things. Have taught in Monroe Co. for four summers. The first year no white people visited the school; the second two came; the third year four; this year thirty or forty. All think highly of Atlanta University, and the Commissioner begged me to supply the county with teachers from this school. People are not willing to sell land. Colored people doing well as they can; anxious to get up higher and want teachers to help them up.”

Another says: “I had a half hour of Bible study each morning. Devoted part of Friday afternoons to talks against tobacco and whiskey. All the Sunday-school material the people had was a catechism and some papers left locked up by the last Atlanta teacher and not used since. Only four colored people own land. Landowners seem to ask such a price as they know never can be paid. Some bargain for land, and then pay enormous interest. One man pays one hundred and fifty dollars a year interest--all he can save. I advised them to save their money till they got enough to pay cash for their land. Met several white young men, professing Christians, and had pleasant talks with them. Closed school a little before it was time to return, and picked cotton in the meantime.”

One of our girls, who graduates this year, says: “The people seem poorer than last year; crops failed. The land is poor, and they pay high rent for it. But the children are advancing in knowledge each year. The school is well classified. Had an exhibition at close. Did not spend much time on it, but had them learn their parts well. Several white visitors attended it. One of the gentlemen talked well to the people on morals. He went around and told the people I was very smart. I was told another one said I could read and write better than any white woman in the county.”

Another girl said: “The white people did not want teachers from Atlanta, because they took the money out of the county. They kept me, however, and wanted the people to watch me. When I closed they urged me to stay till Christmas.”

One of our youngest teachers said: “I reached the place in which I was to teach on ‘Big Meeting’ day, and the people were very angry to see me, for a daughter of the most prominent colored man of the place had been teaching there some years, and wished to continue. She was very incompetent, and the Commissioner had sent for me. The father electioneered for his daughter at the ‘big meeting,’ told them she would wait on them for their pay; she would be there if there was but one scholar; she’d always look after her chickens, etc.; but the Commissioner said to them: ‘This young man can write the best hand in the county, and you’d better take him.’ So, after offering to teach for a very little from the patrons, I got the school. A white man had given the people some land if they would build a church. They did so, but used it during the week for school. This made the donor of the land angry, as he did not wish them to have a school. The year before he and his wife went to the building, drove off the teacher, and then he nailed up the door on the inside, while his wife stood on guard with his gun. This summer, when my school was nearly through, the building was burned. It was very plain who did it. So, for the little while, we all went to a cotton-gin house. We laid some shingles down for a floor, and hauled some logs in for seats. A paper laid over the gin served for my desk. We had our closing exercises under a bush arbor. One day I asked the children, ‘How many drink whiskey?’ Twenty or thirty held up their hands and said ‘pa and ma drink it, and give it to me.’”

Another says: “I see great improvement in old people and children. Good many own land and are still buying. One man owns two hundred acres. Another bought some land for eight hundred dollars, and paid half last year, and is in a fair way to pay the rest this year. I did not ask a boy or girl to quit whiskey or tobacco, but I preached temperance by example and quiet conversation. There is harmony between the races. They visit each other’s churches. The bell of a white church tolled for a colored woman. This year I had my first exhibition, because I thought they better learn to read and write first, then exhibit after they had something to show. Prepared the children after school. All the white people attended.”

Another said: “The morals of the people are fearful. They don’t expect teachers to teach morality. Every example set before our people is one that has been contaminated by slavery. If I see any one making for this place I feel something will be done for him. Every Atlanta student I see, I feel, ‘There goes one that will liberate our people from the monster, Immorality.’ Asked the barkeeper if he sold much to ministers and church members. He replied, ‘Most who buy are church members.’ Then he said, ‘Do you see that man with a big locket on his watch chain? He owes me six dollars for whiskey.’ He was the prominent minister of the place. Still there is much progress in temperance. There is an increasing kindly feeling between the rich and poor. I heard the editor of the Macon _Telegraph_ talk to the colored people. He said the Atlanta University was doing more for the State than the white State University at Athens, and that the recitations were better.”

Another, whose health would not allow him to teach, and who stayed here at the Home to work on the farm, said: “Above all, we want God with us all the time, from this day on. Once, during the summer, I had for a moment such a conception of God, that I felt if it continued five minutes I could not live.” These words fell upon my ears like the experiences of a Finney, because they were from one who has no patience with “dream religion,” and whose godly life here for six years has been a constant inspiration to us.

Another said: “People are roused to the subject of education. Children complain if kept at home. The people can buy land easily. Treated well by white men. Most of the whiskey drunk is by white people. Every man in the county knows of Atlanta University. At the closing exercises, a man begged all to save money enough to go up to the College Commencement. He’d been once, and should go next year, if he had to walk.”

All told of the Sunday-school work; some gave experiences in begging money, hauling lumber, and putting up school and church buildings, and most closed by saying, “I hope I did some good.” One sweet girl said it in this way: “I left the results with the Great Reaper, hoping in due time He will gather His sheaves.”

These reports help much in removing prejudices and narrow, one-sided views of the South. While one sees the people retrograding and the whites overbearing, another has a bright view on the other side.

This great number and variety of yearly reports impress us most, however, with the magnitude of our work, and the great need we have of your prayers, that this may be a pure fountain whom whence healing streams only shall flow.

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TENNESSEE.

Woman’s Work Among Women.

MISS HATTIE MILTON, MEMPHIS.

Out of a population of 40,000, one-third are colored. Many of the children attend school a few months during the year; but the parents think if their son John Quincy Adams Anderson attends school two weeks out of four, he will “learn a heap,” and be ready to graduate in a year or two. However, some of the children do make good progress at school; but the home influence is so degrading that the necessity of missionary work among the mothers is felt more and more, as we see more of their homes. Many are too poor to send their children to school at all; consequently they have no opportunity of becoming better.

In my daily visits from house to house I found them in a wretched condition, filth and vermin reigning supreme. Often, on entering these abodes, my sensibilities were so shocked that I could not speak at first--dogs, cats, chickens and children clamoring for the hoe cake in the ashes or the unleavened dough baking on the stove-cover, which, when done, is broken and handed around to each, sometimes with the addition of a dripping bit of bacon. In many of these homes the table is never set, the entire furniture consisting of a bed, two chairs, a trunk, box, cupboard, bundle of rags and a poor stove, if there is no fireplace. They sometimes own the board shanties in which they live, and rent the ground they stand on; and when they wish to move, they pull down the shanty, move it to the new place, and put it up again.

I was usually received kindly; by some enthusiastically. One old ex-slave, learning the nature of my errand at her house, said, raising her hands above her turbaned head, “Oh, bless the Lord! Thank the Lord! for He has heard the prayer of His downtrodden people, and put it into the hearts of His dear children in the North to send some one to instruct us. My blessed baby, come as often as you can, and read to Aunt Hettie, for she is an ole Etheopum, and don’t know nothing.” After I left, she rushed around to her neighbors, saying, “Bless the Lord! for He has heard our prayer, and sent an angel right down from heaven to instruct us, and she has been to my house this evenin’.” They were usually glad--many were anxious--to hear the Bible read, some insisting on paying me, saying, “Do take it. We wants you to come often, for we don’t hear anything like it anywhere else.” One woman, wishing, as she said, to do something for the Lord, and having no money, sent me a nice warm dinner. They are very liberal, giving as long as they have a nickel, whether they rightly own it or not.

Some who were suspicious said, “Never heerd tell of white lady going to humble colo’d cabin to read the Bible. Look like it’s mighty queer.” These suspicions had to be overcome in various ways. Often, by attending the sick ones, the good will of the neighbors would be secured. One poor creature, who had not been washed in six months, and was almost dead, after I had bathed her and put on her clean clothes--furnished by the good Northern friends--thanked me and said, “Thank the Lord! when we get home to heaven, we will all have on clean clothes.” Her last days of suffering were thus made more comfortable. I went in often, as she loved to hear the Bible read, and singing. But a few weeks later, I went in one morning, and found her poor remains stretched out on a rough board, resting on two chairs. Thus she lay in state, in her winding-sheet. A plate, placed on her crossed hands, with its mute appeal for money to bury her, told how poor they were.

One day a very black woman met me on the street and said, “How d’y’, Miss. You don’t know me; but I knows you, for you is the one what visits the sick; and I heard you read the Bible, and I wants ye to read it to me. We all loves ye, and we all says, ‘If any one is gwine right up to heaven, it is you.’” I often found the best way to reach the mother was through her children. By giving them little presents, they would become fond of me. Then the mother, who was proud of them, would say, “I wants my children to be better than me, but don’t know how to make them so. I whips them a heap, but they is bad all the time.” After convincing one mother that she was teaching her children to lie by her daily example, she said, “Sure enough! Never thought of that afore. I alus wondered why my children would lie so, ’cause I alus tells ’em not to. Now, Miss, you come often, and teach me; I needs it much as any one. How can we be expected to do better? No one we go with does any better; and in ole slave times, if master saw us with a book, he would ‘slap our jaws;’ so we cannot read to find out better.” Another said, “This is the first work I have seen that looked like really making our homes better.”

Finding the mothers and daughters knew but little about sewing, an industrial school was started, where they met once a week, and were taught how to cut, fit and make garments. The material for this school was furnished by the good people of Romeo. A small sum was charged for each garment, when finished, and used to purchase more material. Also a small price was charged for a few of the more valuable garments sent in boxes, the persons gladly paying the small sum, which was used to procure medicine and other comforts for the sick ones.

I also added something to this fund by giving lessons to some who were able and willing to pay for the instruction.

Sunday was my most busy day; besides attending church and Sabbath-school, I went out to read the Bible to those who were not at home during the week. I seemed to find no rest days; indeed, there was so much for one pair of hands to do, that many times I could not sleep as much as needed. Another meeting was held weekly. I gave Bible readings on those subjects which were of the most interest and importance to mothers, after which we had a prayer-meeting, which was often very interesting.

Near the end of the year, a temperance movement was started in our church and Sabbath-school; many signed the pledge, among whom were about thirty from my class. The colored people are very intemperate, and nearly all the women use snuff and tobacco. One, who was complaining of her poverty, upon being told she could ill afford to use snuff and tobacco, said she only paid ten cents a box, and was astonished to find that in a year it amounted to half as much as her rent. She seemed to try to live an honest Christian life, and before I left had given up all her bad habits, and was very proud and happy.

Although these people are naturally religious, still their religion consists in going to meeting, where they sing, pray, and relate imaginary experiences, and get wrought up to such a pitch that they scream, roll on the floor, and often remain until the small hours of the night. They go home, thinking they are very holy, but have no idea of showing it by a well-ordered life; on the contrary, they continue to live with unlawful companions, steal and lie with impunity; in fact, in many respects, they will compare with their heathen forefathers, from whom they have inherited their superstitions and forms of worship. The bonds of slavery have prevented them from becoming enlightened.

However, I am glad to say there are some grand exceptions to this dark picture; some noble Christians, a few who have good homes. Among these, the good accomplished by the mission-school and the little Congregational church, sustained by the A. M. A., can be seen. The pastor, Mr. Mallory, allows no wife whipping in his church, and he has caused the large number of those who were living together unlawfully to be married. Indeed, his church will compare favorably with white churches of the North. These things show the dawning of day to these benighted people, and give us great encouragement to proceed with our work. But the mass are worse than tongue can tell or pen portray. I feel that in my description the half of woe and degradation has not been told. The Lord was with me in this work, and was a present help in every time of need. Many mornings I would start out with a heavy heart, for it would seem that my efforts to do good were almost in vain; but trusting alone in Jesus, I would go forward. Just then the Lord would show me that some one was becoming better, and I would return at evening upbraiding myself for my want of faith, and reminded of that Scripture which says, “He that goeth forth, and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” It was a precious privilege to comfort these broken-hearted ones with His words, of whom it was said: “Never man spake like this Man.”

The Bible is the only book the colored people have any confidence in. A sick man, whom I visited, said he would like to hear the Bible read through; he was not a Christian. For some time he seemed but little interested; but one day he greeted me with a smile, saying: “I can trust the Lord now, and it is all that Bible-reading. Many have talked to me before, but I never thought of what they said; but I could not forget these words from the Bible, and I studied about it all the time, and last week, after you left me, I just did as the Bible said: gave up all, and trusted Jesus. I am ready to go now, and am not afraid.”

When the time drew near for me to return North, the women said: “What will we do without you? Who will visit us when sick, and read comforting words from the Bible? And who will teach us how to train up our children? Now that we have had some one to do these things for us, we feel as if we could not get along without you.” And many were the expressions of gratitude towards those dear ladies in the North, who had sent them a missionary, and many the prayers offered in their behalf. There were many signs of encouragement, though, no doubt, much seed that was sown will not spring up at once, but in the future will bear precious fruit, for the Lord will not permit His word to return unto Him void. This has been the happiest year of my life, for this work has its own reward, both to the missionary and those who send her, which is more valuable than silver or gold. I sometimes think the angels might almost envy us in this work.

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NORTH CAROLINA.

Students Want to “Batch”--Who Will Help?

REV. ALFRED CONNETT, McLEANSVILLE.

We hear almost daily of young men and young women who would come here to school if they could only get a room where they could “batch.” I can only hear of one vacant house within two miles of the school, and that is engaged by two students who have not yet returned. Small buildings, say 12×20, one story, two rooms, can be built for about $100 each, and land bought at $6 to $10 per acre, possibly $20 for small tracts. By making some provision of this kind to accommodate students, we should at once draw in ten to twenty students, and these the very ones we most need to reach: namely, those who are preparing to teach, and to preach. Thus, the school would become more widely and more permanently useful. These buildings are needed immediately, or part of them. It is difficult, if not impossible, with their limited means, for the students to obtain board, with suitable accommodations. The white people do not wish to take in boarders, unless at high figures, and the colored people have, usually, but one room in their log houses.

Cannot some church, individual, or individuals, do a work for Christ in this way? If this, or something similar is not done, we shall let an important and precious opportunity slip through our fingers.

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TALLADEGA, ALABAMA.

The Story of Ambrose Headen,

AS TOLD BY HIMSELF.

I am fifty-six years old; was born in Chatham Co., N. C.; was a slave forty-three years, sixteen years in North Carolina and twenty seven in Alabama. I have lived in this county forty years. My young master in North Carolina was four years older than myself; he had nine slaves, and I was the only male. He died just before I was sixteen. When I was thirteen I went to learn the carpenter’s trade. I was taken from my mother and sent away to nurse children when I was six. I served three years at the carpenter’s bench and at that time my master died, and I had to be sold to pay his debts.

On the day appointed for the sale I went fourteen miles on foot, and alone, to the place where I was to be sold. On my way I tried to lay some plan to run away. A white woman said she would help me, and told me to go into a certain swamp and she would feed me and help me away, but I was afraid of the dogs and the men that would catch me. No one can tell my feelings on my way to the sale, but I knew I had to go. At the place of sale were 500 people come together to see me sold, and to buy me. I was the only one to be sold. I was on the block three hours while the men were bidding for me. Five of these men were speculators, and the rest were mostly people that lived in that region. While they were selling me there was a good deal of brandy drunk, and they offered me some as I was very tired standing; and I said, “No, sir, I have sorrow enough on me now without drinking that.” I was finally knocked off to a very bad man for $1,780. This man lived about thirteen miles from my old home, and when I knew that he was my master I burst into tears, heart-broken. The overseer took me behind the store and tried to stop me from crying, but I could not stop. At last, my new master said if any one would give for me as much as he had, he might have me, and a man from Alabama, who was out to North Carolina on a visit, said he would, and so I sold again to this man from Alabama, and after three months I was taken away from all my friends away down to Alabama. My new master proved to be a good man, a member of the Baptist Church, and I lived with him twenty-seven years until emancipation. One thing I forgot to tell you, and it made a deep impression on my mind: at the time I was being sold in North Carolina, a man in the crowd cried out with a loud voice, “Hell will boil and overflow at such work as this.” I never can forget that expression.

I was set free by two wills; the first one was burned, and so I was kept in slavery. Once, after I had been absent from home some time, my mistress, on my return, came rushing out to the gate and crying with a loud voice, “Oh, Ambrose, Ambrose! I had rather live in the smokiest cabin on the place, and had your master’s will done, than to be in the king’s palace,” but the will was burned and so it could not be done. The other will that set me free was made ten years before emancipation; but emancipation came before my master died, and so his will did me no good.

During all my slave life I never lost sight of freedom. It was always on my heart; it came to me like a solemn thought, and often circumstances much stimulated the desire to be free and raised great expectation of it. We slaves all knew when an Abolitionist got into Congress. We knew it when there was just one there, and we watched it all the way until there was a majority there. I don’t know hardly how we got the knowledge, but we always knew. We always called “freedom” “possum,” so as to keep the white people from knowing what we were talking about. We all understood it.

Some years before emancipation, my master signed $900 to be paid in work towards building a Baptist College where we lived. He sent me to work out his subscription. I had four children of my own, and I thought that it was hard for me to work out this $900, when I could have no privilege of educating my own children. I little thought then that my children would ever graduate at this college, but God has turned things about so that three of my children have graduated, and the fourth will graduate next June; so that when I worked out this subscription of my master, I was building a college for myself and my family. While at work on this college, I fell into a conversation with the white carpenters at work there, and they said “niggers” would do nothing “if set free.” I told them if they would take me out into the woods and strip every rag from me, and set me free, that in ten years I would school my children.

Just after emancipation my master said: “Ambrose, I want you to let Nannie stay with her mistress; she can’t do without her.” I said: “Master, I always thought that if ever I was free I would educate my children; if ’twas not for that, sir, I would accommodate you.” “Ambrose,” said he, “I hardly thought you would deny me.” I said: “I can’t do any better, sir.” With this we separated, and now all my children are good scholars; one is a minister; one has charge of an academy; I have a good house of seven rooms, and eleven acres of land about it, besides a farm of 320 acres in the country.

Nothing can illustrate the great change that has come over us, unless it is the change in passing from earth to heaven. You could see the force of this illustration if you knew our history--if you only knew the dark Egypt we have come through. I believe emancipation will work out as great things for us as it did for Israel.

When the college and the Congregational Church were planted here I joined the church, and have never been sorry for it. I love the missionary cause, and would rather give all I have than to see it go down.

I love to think of my son down in Selma preaching. There was quite a scare there about the yellow fever, and my son wrote me to know what he should do; I wrote him back, “to look to the Lord, and stand to his post.”

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A GRATEFUL WARD.

A Letter from an Indian.

I thank you, gentlemen, you kind and good. By and by I see you and tell you. You give money to Mrs. Caruthers to help me learn. I try to learn fast. Indian no talk much English. May be very soon I understand. Long ago I an Indian, now I don’t think so. I think gust the same white man. Now I want be same as good white man. Here this country good Tarrytown I like. Your a

KIOWA FRENCH ZONE KE-UH.

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AFRICA.

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THE MENDI MISSION.

REV. A. F. JACKSON, AVERY.

When one enters upon this kind of work, he enters upon a tedious and arduous one--a work accompanied with many dark and gloomy days, as well as some bright ones. I suppose that you are aware that my work has been assigned me at Avery, or Mannah Bargroo Station, on the Little Sherbro river, about fifty-eight miles from Good Hope. At this station all of the agricultural work is carried on. We have here a mill, coffee-farm and ginger farm. I employ in the mill seven native men all the while; and on the farm two native men; besides a crew of boatmen, that row our boat from British Sherbro to the neighboring villages to sell the lumber that is sawed at our mill. We are enabled to keep one boat running all the while, and it is manned by natives entirely. They make first-rate crewmen, and have a decided advantage over a similar act of Englishmen or Americans, from the fact that they are always naked, and there is no impediment in case of an accident. All of them can swim in almost any kind of water. They do not stop to question whether there be alligators in the water or not, but go at the command. I can say that I have tried them sufficiently in all ways, and I have as yet found them all to be quite honest, with the exception of one man, who very politely went into my lot of goods on the way from Good Hope to my station, and took therefrom five or six yards of baft to trade for rice. This is the only dishonest act that I have known any one to commit since my arrival on the coast of Africa.

I have said a good deal about my boatmen, and will now give you a brief sketch of the habits and customs of this people. In the first place, the men go entirely naked, with the exception of a cloth they wear, something like that of an American baby’s diaper. The women wear about four yards of cloth thrown carelessly around them, covering the lower extremities, and tied by the ends about the waist.

When one dies, they have what they call “the cry,” in which all join. They go for miles to attend “the cry.” The body of the deceased is wrapped in matting, and conveyed to its long resting-place--a hole which is dug for that purpose. This has always been their mode of burying, and in many instances they prefer it to our way.

As to the general build of this people it is quite good. They possess very good features, as a general thing, having smooth skins and round faces. Their noses are not so flat as the American negro’s; neither are their eyes so red and blood-shot. Their mouths are not so disfigured. The most of them have quite a neat lip, not so thick as that of the American negro. Their hands and feet are generally small. Their bodies are very straight and well developed. It is astonishing to see how they carry burdens, either upon the head or back, with a loop so that it can be fastened around their foreheads.

A good stout man will carry as much on his head and back as you can pack on a young ass three years old, and they never murmur. They live in mud houses covered with thatch, but a thatch inferior to anything we know of in America. It is made of bamboo, and only lasts from nine to twelve months.

They subsist on rice, cassada, cocoa, fufu, crencray, palaver-sauce and fish. Any one of these vegetables mentioned will grow without any attention at all, except the cocoa, and that is a very tender plant, indeed, and the consequence is, that they have less of it than anything else. The cocoa and cassada are the only vegetables that I have learned to eat. The cocoa, after it is cooked, is much like an Irish potato, and makes a very palatable dish, indeed. The cassada, when cooked, resembles an American squash, and is a very nice dish for dinner or breakfast. Should a person presume to eat these vegetables mentioned, without having been a good while in the country, he at once had better have a mill-stone hanged about his neck, and his body committed to the briny deep. He would fare about as well. No foreigner, of whatever nationality he may be, can come into Africa and subsist at first upon the native productions.

We are all aware that Africa has long been called the burying-ground of missionaries. The reasons are, in my judgment, these: In the first place, missionaries in going to Africa generally exert themselves too much on entering the field. The climate is such as rapidly to reduce one’s physical strength. It is a custom among all persons, as soon as they have been informed of their malady, at once to retire to their beds, and demand that a physician be called. The calling of the physician is all right; but it is far better to keep out of bed, and to keep moving; for if you give up and go to bed, you are almost sure to die. Another reason, as I before said, is trying to live on native productions too early after arriving on the continent.

I must say, just here, that two-thirds of what you hear about Africa is fabulous. At least it is so in the region in which our missions are established. There is a great deal said about the native bread-tree. There is such a thing as a bread-tree in this country, but it is almost as scarce in the region in which the mission is established as the orange-tree is in the States, and you are aware how plentiful the orange-tree is there. The fabulous tree so called, might very appropriately have been named a squash-tree, because it bears no similarity to bread, and will not answer at all in the place of bread. When green, or before it is plucked, it bears a close similarity to what is known in the States as the hedge orange, and, when cooked, it tastes something between a potato-pumpkin and squash.

There are some oranges here, but they are scarce. They do not seem to be a native fruit, because they do not grow everywhere in the country, but only where the ground is cleared up, and the undergrowth cut down. They are not of a rich yellow color like an American orange, but greenish and small. They have quite a delicious taste, somewhat devoid of juice, when compared with our Florida orange, but equal to it in sweetness. We have another fruit here, known as the lime. It bears a close similarity to a lemon; in fact the only difference that I can detect is, that the lemon as a general thing is larger, and not so round. As to the pine-apple, it grows only where it is taken care of; it may grow in the wilds, but never bears fruit. The rice that is grown in Africa is not so good as that in the States. It is really the main thing grown upon the continent in the way of eatables. If you buy two bushels of rough rice, you will not get more than sixteen quarts that can be used, and you must pay from 2s. 9d. to 3s. per bushel. This, I am sorry to say, is about the way with all the country productions.

Knowing that you are always anxious concerning our health, I, perhaps, ought to have spoken of it sooner. I am in quite good health, and have been since my first attack of the African fever. My wife has had quite a severe attack of the fever; so severe that I thought I should lose her; but God in his goodness saw fit to spare her to me. She has never regained her strength, but I trust that God in some way or other will restore her to perfect health again.

The religious work at Avery is going on nicely. I found here a small chapel, but no church members. Dr. James had kept up a prayer-meeting, and there was some interest among the people, but there had been no ingathering of souls to Christ. After looking around and seeing the real condition of things, I came to the conclusion that whatever was done must be done quickly; so I made it my aim to get at the people at once with the truths of Jesus Christ, and they seemed to take right hold of them as fast as given to them. I adopted this plan: to take my Bible every evening and go out among the regular heathen; but I soon found out that I was unable to reach them in that way, from the fact that I could not speak their language. So I gave that plan up, and adopted the one of going among them twice a week, and taking with me my Bible and an interpretor. This I found to be the best plan; so then and there I got hold of the people. Now, having found this to work well, I began to preach to the people in their own villages and “fackies,” as they call them. After I found out that I could gather them together in their fackies, I then set to work to persuade them to come to my church; which I did with great success, and from time to time I gathered into the church the following persons and names. June 16th, I opened the doors of the church, and enrolled the following: H. C. Hallock L., Isaac Vincent L., James Cole L., John Davis R., Samuel Wise R., Richard Wilkerson R., Yamba R., One Pound R., Henry Peters R., Small Banna R., William Wilberforce L., Mrs. Lucker L., Mrs. Peters R., Mrs. Hannah Vincent L., and a Sherbro chief, A. P. Cardy R.

June 30th, I opened the doors of the church again, and enrolled the following: James Picket L., Sarah Tucker R., Mrs. Elizabeth Beal R., Elizabeth Wilberforce R., Mrs. Mary Cole L., Mrs. Nancy Davis R., Madam Damba R., Madam Dambee R. July 28th, I opened the doors and took the following names. The chief Karry Pherner L., chief, Lalula R., John Bull R., Cunda R., Kirby R., Matilda Leatum L., Mrs. Yamba R., Mrs. One Pound R., and Bye R. As I neglected to tell you in regard to the conversion of these persons I will give you some idea of it by the following letters. The letter “R” signifies recently converted, and the letter “L” long converted. I must say that the especial blessing of the Lord seemed very near all on the 4th of August. This was the first Lord’s Supper celebrated at Avery Station. On this day I preached to a very large number of native men and women. I baptized seven grown persons and four children, making a total of eleven persons baptized.

This people, as a general thing, have very many troubles among themselves that must be settled at once, in order to secure peace among them. If you have gained their confidence, they will at all times call upon you to settle any disturbance that may occur among them, it matters not how difficult the case may be. Great caution is required in rendering your decision, otherwise it may cause speedy bloodshed and panic throughout the region. I am sorry to say that the prospects are quite threatening just now for an outbreak at any time in the region adjacent to Avery and the Little Boom. But I hope that it will not be very serious. The Governor is expected to investigate the Boom trouble this week, and it is thought that it can be settled without any serious damage to either side. I have felt greatly the lack of reading matter at my Station. There are many dreary hours out here that might be whiled away with good reading matter. I rather think that some of the good friends in New York would be glad to send a paper or two now and then to a poor wayfarer on the distant shores of Africa.

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THE INDIANS.

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SISSETON AGENCY.

Farming Tools Bought.

E. H. C. HOOPER, AGENT

For several years past, till last year, the crops on this reserve have been nearly all destroyed by grasshoppers; but this season promises an abundant harvest. The farming has been attended with unusual success, and the Indians feel very much encouraged with the result of their farm labor.

At present there are 2,191 acres of land broken on this reservation, 450 acres of which are new land broken during this season. Seventeen hundred acres are under cultivation by the Indians. There was a much larger acreage plowed last fall than ever before at the same season of the year, and, under the supervision of our farmer, it was well prepared for seeding in the spring. Nearly all our Indians, who were without seed, were provided from the warehouse early in the season, and manifested a good degree of interest in planting and cultivating.

Early in July, many of the Indian farmers, feeling confident of a large yield of grain, were very earnest in their appeals for grain cradles and other appliances with which to secure their crops. And, under authority from the Department, a lot of grain cradles were bought and issued to them. But the number purchased was insufficient to supply the wants of all, and a considerable portion of the wheat in small fields was cut with scythes.

Several of our Indians who have large wheat fields, have bought harvesters for themselves, at a cost of from $165 to $200 each, and are to pay for them from the proceeds of their sales of wheat; this is a move in the right direction and cannot be too highly commended.