Chapter L: E. R (1)

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GENERAL NOTES.

The Freedmen.

—The census reports show that in three States, South Carolina, Mississippi and Louisiana, the colored people exceed the whites in number. In the first named there are 154,458 blacks to every 100,000 whites; in Mississippi 135,664 blacks to 100,000 whites; and in Louisiana the proportion is 106,372 to 100,000. In Alabama the blacks are 91 per cent. of the whites; in Georgia 89 per cent.; in Florida, 88 per cent.; in Virginia, 72 per cent.; in North Carolina, 61 per cent.; in the District of Columbia, 50 per cent. The colored element in the Northern States is the largest in Kansas, where it is 4½ per cent. The colored population has increased in twenty-seven States and Territories in the last decade. In the United States as a whole there has been an increase of 625 to the 100,000. This state of things means work for all who have the interest of the country at heart, that the increased suffrage shall be intelligent and the new lives a help rather than a burden to the land.—_Congregationalist._

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Africa.

—The French Government is placing a second telegraphic line between Algeria and Tunis. It was to have been finished by the last of March.

—Work on the railroad from Sétif to Algeria has been commenced. The greatest activity prevails, and the whole line may be finished in 14 months.

—The Belgian Society has charged Mr. Stanley with engaging anew at Zanzibar, for several years, native workmen, who will be employed upon the Congo.

—The sultan of Zanzibar has offered to the celebrated traveler Thomson the mission of exploring the basin of the Rovuma from a geological point of view.

—Mgr. Taurin Cahagua, apostolic vicar of the Gallas, has gone to Berber to install there three missionaries. From thence he will go with the others to Havar.

—M. Irgens Bergh, a Danish archæologist, has arrived at Cairo to devote himself to his favorite studies. M. Insenger, a Hollander, also an archæologist, accompanies him. The field of his scientific exploration will be essentially Nubia and Upper Egypt.

—After a journey in Europe M. de Hesse Wartegg, who has already turned his studies in Fayoum and in Nubia to the Coptic race, has returned to Alexandria to continue them. He is accompanied by Dr. Hociner, a noted botanist. These gentlemen are awaiting the arrival of two other students attached to the expedition, after which they will set out in a caravan for Upper Egypt.

—A French expedition composed of mining engineers and chemists, has started from Marseilles, on the side of the Oxus, to explore the region north of the Zambeze.

—The missionary Hore, of Ujiji, traveled in 62 days the distance from Tanganyika to Zanzibar. He is reported to have observed earthquakes in the months of September and October, 1879 and 1880. The last made various crevasses a metre long.

—A new military and maritime expedition is preparing, with a view to the occupation of the Upper Niger. It will probably set out towards the month of October.

—A new company, the Akankoo Gold Coast Company, Limited, has been added to the preceding societies for the exploration of the mines of the Gold Coast. The mine which they have acquired is situated upon the borders of the River Ancobra.

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The Indians.

—Fifteen Indian youth from Capt. Pratt’s school, Carlisle, Pa., were recently received into the Second Presbyterian church at that place.

—Rev. Mr. Hayworth being detained by swollen streams while journeying in the Indian Territory among the Kaws, interpreted the circumstance as a providential indication that he should labor for the conversion of the tribe. He at once instituted religious services. A revival followed, which resulted in the organization of a Presbyterian church of 15 members.

—At the McAllister Mines (Indian Territory), a house for church and school purposes is being fitted up for the use of the Indians. A Sunday-school of 40 scholars will be organized at once. The American Home Missionary Society are about to build a church edifice in the immediate vicinity, the money being nearly all secured.

—Revs. Geo. W. Wood and A. L. Riggs, missionaries among the Dakotas, have, during the past year, put through the press a new edition of Dakota hymns. Mrs. Wood has also prepared a new Dakota dictionary, which is soon to be published. There are now 190 communicants in three churches, under the supervision of the Presbyterians among these Indians, seven new members being admitted the past year.

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The Chinese.

—The Chinese University at Pekin, under the presidency of Dr. W. A. P. Martin, numbers 100 students.

—A Chinese mandarin, on reading a translation of Matthew’s Gospel, says: “Its style is perfect. It is quite as good as that of Confucius himself. And as to these New Testament ideas, there is nothing so beautiful in all Chinese literature. The humanity of the Sermon on the Mount I am perfectly fascinated with. Our sages became gods after they had written our reverend classics; but divinity must have come before the writing of these matchless thoughts, these exquisite sentiments!”

—During 1879 there were imported into China from India, under monopoly of the British Government, 11,073,333 pounds of opium, of the market value of $50,700,000. Allowing for the amount consumed in Hong Kong, or re-exported thence to the Chinese in California, Australia and elsewhere, the total importation was not less than 13,995,000 pounds. No other article of importation or exportation equaled this in magnitude or value. The value of imported cotton goods was only $31,400,000; of woolen goods, $7,000,000; metals, $5,700,000; and all other articles together less than $20,000,000. Even the tea exports amounted to less, not exceeding $46,000,000. Silk exports were valued at $40,000,000, and all other articles combined at $11,200,000.—_Foreign Missionary._

—The following words from Kobe and Okayama, Japan, are very cheering. They have all the added force that always accompanies letters bearing liberal gifts:

"May God abundantly bless your work, whether among the Freedmen
or among their kin in their native Africa, as well as among the
Indians and the Chinese. Your Society has a grand field before
it, and I hope it will be able ere long to lay a mighty hand for
healing upon Africa and another upon China.

"Ever truly in fellowship,
R. HENRY DAVIS,
“Miss. Am. Board.”

"I want to give the grand work of your Society a little push
this year, so send you a draft. May your work be prospered in
increasing fold as the years go by. The work is one the world
over, and the same God is in it all.

“Yours heartily,
JAMES N. PETTEE.”

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THE FREEDMEN.

REV. JOS. E. ROY, D.D.,

FIELD SUPERINTENDENT, ATLANTA, GA.

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ALABAMA.

Conference at Mobile.

We received too late for publication in our May issue, a full and well written report of the Sunday-school Convention and Conference of Congregational Churches held at Mobile, Ala., the last of March.

The opening sermon was preached by Rev. A. W. Curtis, of Marion, Friday evening, March 25th. Saturday was devoted mainly to reports from the Sabbath-schools, which brought out a valuable discussion on the question of the establishment of mission schools and the benefits of the visitations necessitated thereby. An address on “The teachers’ meeting” by Rev. O. W. Fay, was mentioned as a paper of choice thought. A general discussion followed the reading of the paper.

The sessions of the conference were opened Saturday evening by a sermon from Prof. G. W. Andrews, of Talladega, who chose for his theme, “The Harmony between the Divinity and Humanity of Christ.”

On Sunday, ministerial fellowship and courtesy were shown by a number of the pastors of the city, both white and colored, by sending in requests that their pulpits might be supplied by representatives from the Conference. Monday was occupied chiefly by papers and discussions, which appear to have been of unusual interest. Monday evening Dr. Roy gave a full and most instructive account of the origin and progress of the A. M. A., and was followed by Pres. DeForest, of Talladega, and several others, who urged the need of education for the 600,000 who, in Alabama, are sitting well nigh in midnight darkness. The Conference is reported to have given great satisfaction to those in attendance, and to have elicited much sympathy among the white pastors and several of their families, who opened their doors for the entertainment of some of the delegates.—ED.

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Woman’s Missionary Meeting at Mobile.

MISS EMMA E. CAUGHEY.

Mrs. O. D. Crawford, as acting President, opened the meeting, and in a very happy manner addressed a few words of welcome to representatives of sister societies with us and also to the ladies of the city, who by their presence showed their sympathy with our work; and expressed the hope that the meeting would inspire all with new zeal, and refresh us with a new baptism of the Holy Spirit. Mrs. Cheeny then sang a solo, “What shall the harvest be?” which very appropriately appealed to the gleaners in the field and opened the way for bringing in the sheaves of the year’s work.

Reports from local societies at Selma, Montgomery, Talladega and Mobile were given. Selma sent in a very interesting report. Many good results seem to be growing out of their missionary meetings. In the woman’s meeting $80.45 has been raised during the past year, and among the “Mission Workers,” who are under the care of Miss Lunt, $27.85. The Montgomery society reported a discouraging state of affairs at the beginning of the last, its third year, having but twenty-five names on the roll, some of these permanently out of the city, more who did not again connect themselves with the society, and of the small remnant left death had claimed four; while the resignation of both President and Secretary took off two wheels of the chariot at once; but the “royal remnant” rallied to the front and succeeded in creating a good degree of interest, by various ingenious plans, until now the roll of membership numbers forty, and the outlook for the coming year is hopeful. The expressed aim of the societies is to promote intelligence, industry and piety among the women and girls, believing that the missionary spirit will as naturally follow as that flowers in good soil will bloom in the warm sunlight and soft showers.

The report from Talladega was encouraging. In connection with this society are three committees, one for visiting the sick, one on visiting in general, and the third, called the “Highway and Hedge Committee,” consisting of young men, who report any destitution which they may find. The society acts upon these reports and grants any aid which is within its power. A mothers’ meeting is held, and also a girls’ mission band, before whom mission work is held up in such a way that the hope is expressed that some may be led to consecrate themselves to the work of carrying the Gospel to Africa. From Mobile the report from the mothers’ meeting showed an enrolment of thirty-two, nine of whom have been added this year, while the average attendance has been eight; the great disparity between the enrolment and the average attendance being mainly due to the great disadvantages under which the mothers labor, many of them widows obliged to toil hard for the support of their families. It is only owing to a faithful and earnest desire that some are enabled to gather at the weekly meeting for prayer. By much self-denial this year the mothers have contributed $3.50 for the Mendi Mission. The Emersonian Mission Band, formed from the girls of Emerson Institute, was reported in a state of progress; thirty-nine members enrolled. The girls have been working every Saturday afternoon since November 13, preparing salable articles for a fair, the proceeds to be devoted to mission work, both at home and in foreign fields. The character of the meetings is social, industrial and religious combined, hoping to elevate the standard of virtue and piety among our girls and give them correct ideas of pure womanhood. Rev. Dr. Roy addressed the association, expressing in very hearty and encouraging words his views of woman’s position and importance in the world at large, but more especially in this particular branch of God’s work, “Woman’s Work for Woman,” in the missionary field. We were next favored by a solo from Mrs. DeForest, of Talladega, “Not a sparrow falleth,” which was very beautifully rendered. Miss Strode, a former student from Emerson Institute, being called upon, arose and gave some of her personal experiences. Miss Stevenson, the visiting missionary at Mobile, in a few words, gave expression to the gratitude she felt toward the kind people of the North, who, during the past winter, had sent her fifteen barrels of clothing and over $100 in money to assist, in relieving destitution and want among the people for whom she is laboring, thus making her the dispenser of their generosity. Miss Lunt, visiting missionary at Selma, read a paper on “The True Success of Missionary Work—What is it?” in which she compared the condition of heathen nations in past ages with their condition since the missionaries had planted the banner of the cross on their coast; how woman had been elevated from her menial life of servitude and oppression to be a help-meet capable of the highest mental improvement, fitting her for the noblest enjoyments of life, spiritually, mentally and socially. Mrs. Cheeny read a paper prepared by Mrs. A. W. Curtis, of Marion, on “How to Reach Mothers in their Homes.” Since Mrs. Curtis is an invalid and a great sufferer, being unable to visit among the homes, it seemed at first an unfortunate topic for her consideration; but when we listened to her paper and saw how she had been directed of the Lord to reach the mothers and help them by bringing them to her own home, and there giving them the perfect illustration of what a true Christian home may be, and of counseling and instructing them, we were led to say, “Man’s extremity is God’s opportunity. Man deviseth his ways, but God directeth his steps.” This paper was an inspiration, must have been, to every mother present. To this contact with the mother at her own home, Mrs. Curtis points as the first seed dropped which led to the revival at Marion, where such a harvest was reaped for the Lord. Mrs. Deforest, of Talladega, read a paper on “How shall we Increase the Interest in our Work?”

These brief mentions are only crumbs which fell from our bountifully loaded table, the fragments, hastily and poorly gathered together, but we hope that you may gain some faint idea of the good which came to us by our mutual exchange of thought and sympathy, and the encouragement we received to persevere in our good work.

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THE SOUTH-WESTERN CONGREGATIONAL ASSOCIATION.

Annual Meeting at Terrebonne, April 6–8.

REV. W. S. ALEXANDER, D.D., NEW ORLEANS.

The Association met with a most cordial welcome by Brother Clay and his church at Terrebonne, the place of our last annual meeting. The good pastor has been sadly afflicted during the year by the loss of his devoted wife and daughter, but he has met his troubles with the faith and fortitude of a true Christian. Terrebonne—worthy of its name, “good-land”—is situated in one of the most beautiful and productive sections of Louisiana. The chief staple is sugar, and it requires only capital and enterprise to cause the entire country to bloom like a garden of roses.

To those who believe that it is a prime necessity to the Freedman to own his homestead and to become a part of the “_realty_” of this Southern country, it is especially gratifying to see the modest homes and fruitful gardens and cultivated acres of our newly made citizens, and to hear them say: “This is mine; no man holds a mortgage on my home.”

Our annual meeting was regarded as in some respects the best we have ever held. The brethren feel that they are climbing a little higher each year. Every church but the smallest mission church was represented, and several delegates came 100 miles to the meeting.

The reports from the churches were hopeful. There have been seasons of refreshing and ingathering, as at New Orleans and New Iberia. In all I think there was a desire and purpose manifest to bring the churches to a higher standing of intelligence and holy living.

There is something of the old conference element in our meetings which is healthful; to examine critically the ministers and their churches, and to have their “_characters passed_.” So men are here judged by actual results, and vital defects in administration are criticised with kindly severity, and impartially condemned.

The annual sermon was preached by Rev. Charles E. Smith, of Abberville. It was earnest, evangelical, and marked by a good deal of ability. Dr. Roy, who is always heartily welcomed, addressed the association with great acceptance. The “amen corner” made itself heard while he spoke. One good brother would occasionally break the silence by saying, “Look at him. He has a good hold now, sure.”

The session of Thursday morning was devoted to the subject of employing missionaries at large. A decision was reached at a subsequent session that a missionary committee be appointed, representing the northern, central, and southern portion of the association limits—New Orleans, Terrebonne and New Iberia—to exercise wise missionary over-sight over the parishes adjoining their own, to report opportunities of planting new churches, and to make temporary provision for them. Two new churches were received—St. Rock, in the town of Howma, and Little Zion, near Thibodauxville. These churches were regularly organized, with the assistance of Congregational councils.

To meet the growing demands of the field, and in answer to the urgent request of the churches, it was decided, after faithful examination regarding the character, doctrinal views and qualifications of the candidates, to license for the term of one year Mr. Squire Williams, of Thibodauxville, and Paul Martin, of New Iberia. In the case of Father Benjamin Fields, of Terrebonne, who has suffered for his faith in Christ and his fidelity to His service in the darkest days of bondage, the association, by a unanimous and cordial vote, granted him a license without limitation of time. The relation of his personal experience was very affecting. When he had spoken of the torture inflicted upon him by the lash, the paddle and the stocks, the Moderator asked him if while he suffered for his faith he prayed for his persecutors. He said: “I should not have been a Christian if I had not prayed for them.” One of the new churches received, the St. Rock Congregational church, earnestly requested that Mr. Humphrey Williams, one of their number, be set apart to the work of the ministry by the solemn rite of ordination, that he might serve them as pastor, and administer to them the sacraments of the church. The examination of Mr. Williams was approved, and his ordination secured in the evening. The Moderator preached the sermon and Dr. Roy gave a most excellent charge to the candidate. The ordaining prayer was offered by Rev. J. K. Jones, of Napoleonville, and the right hand of fellowship given by Rev. W. R. Polk, of New Iberia.

After the ordination service, Rev. Isaac H. Hall, of New Orleans, the delegate of the association to the National Council at St. Louis, made his report. His address was grand. As he described his visit to the Annual Meeting of the American Missionary Association at Norwich and to the National Council, giving the salient features of each as they impressed his own mind, the audience were aroused to a high state of enthusiasm; smiles and tears were commingled; and one loud “Glory to God!” broke forth from hundreds of lips.

I must relate one incident in Mr. Hall’s address. Speaking of the election of a colored man as one of the vice-presidents of the National Council, he said: “Just think of it, dear brethren! There was Dr. Dexter on one side, and Dr. Sturtevant on the other, and a colored man in the middle, saying, ‘Are you ready for the question?’” You should have heard the hallelujah which greeted this announcement. There was a colored Baptist minister in the audience, with more enthusiasm than learning, who said: “Do you hear that? A white man on one side, and a white man on the other, and a nigger in the middle, saying, ‘Is you ready for de question?’ O Lord! is we riz so high?”

The association adjourned on Friday morning to meet in New Orleans, with Central Church, the first Wednesday in April, 1882. Dr. Alexander was appointed to represent the association at the autumn meeting of the Congregational Church in England. The religious interest awakened by our annual meeting deepened to the last, and at the urgent request of Brother Clay, several of the ministers remained after the adjournment. At the meeting on Saturday night, 35 were brought under conviction of sin, and asked for the prayers of the church. The good work still goes on.

The churches of the association need to be encouraged, instructed and helped. I see to-day, as I have seen every year that I have been in the State, opportunities of investing one hundred dollars in a piece of ground for a church site, or to make the last payment upon a chapel, or to save a discouraged frontier preacher, which would pay a fabulous revenue.

While our bankers and statesmen are devising means for funding the national debt, who in all this broad land, so rich in resources, will decide to fund something of his surplus revenue in the way I have indicated?

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KANSAS.

The Condition of the Blacks at Topeka, Kan., and Savannah, Ga., Contrasted.

REV. R. F. MARKHAM.

I spent five years in Savannah, devoting my whole time to the colored people. Savannah claims 30,000 inhabitants, of whom about 15,000 are colored. Topeka has 16,000 inhabitants, 5,000 of whom are colored. Physical wants can be more easily supplied in Savannah than in Topeka. In nearly all of the South the bare necessities of life are more easily secured than at the North. The colored people of Topeka have equally good schools with the whites, where separate schools for them are established. The State Superintendent has ruled that any district which does not supply equal advantages for both white and colored can have no State appropriation. Savannah has tolerably good public schools for a little over one half of the colored children, but the poorest teachers are employed especially outside of the city. Everywhere through Kansas the blacks are as well supplied as the whites.

In Topeka a colored man can take jobs and superintend business when he is competent, and all are willing he should, but in Savannah I employed a very competent negro to superintend a job of mason work. I asked a white mason a few days afterward if it would do to put mortar on green lath. He replied, “I will not answer you. You have got a nigger to do your work.”

It is all right for colored men to do the work South, but they must have a white overseer. At the barber shops in Topeka they shave both white and colored, but let a colored man shave a black man in Savannah, and he will have no white customers. If a white man and a colored man walk the streets of Savannah together, the colored man must go behind, like a dog, not walk by the white man’s side. It was a long time before I learned why even my deacons would always walk behind me. That was their training. I said: “Walk by my side, you are my brother.” My daughter walked the streets of Savannah with a colored lady by her side. A white lady said to her, “You cannot be respected; you should have the colored girl walk behind you.”

In Topeka colored men and white walk side by side. Even the Governor of the State does not hesitate to walk this way with a colored man. I attended an election yesterday in Topeka. Politicians were anxious for colored votes. So they are in the South sometimes, but I observed the different way they have of treating a colored man in Topeka from the one they practice in Savannah. The politician says: “Mr. So-and-So,” but in Savannah it is, “Jim, Jack, boy, come, give me a vote.” I never heard a Southern white man “Mr.” a colored man. I wrote several articles for the _Savannah News_ and called the colored girls Misses, and applied Mr. to colored men. In every case they struck out Miss or Mr., as applied to colored persons. I was told by a prominent man in Savannah that any man who would sit at the table with a colored man ought to be driven out of the city. A colored man cannot sue a white man in Savannah and collect a debt; but in Kansas he is equal before the law. A negro entered the Presbyterian church in Savannah when Ralph Wells, of New York, was lecturing on Sabbath-schools, and was called upon to pray, at which the black sexton said to me, “The millennium must be here, a colored man prayed in the Presbyterian church! I never heard of such a thing before in my life.”

The Topeka Ministerial Association invites negro ministers to come in and join indiscriminately in its deliberations. In Topeka every white man encourages the colored man to save his money and get a home; in Savannah it is right the reverse. In Topeka a majority get homes; in Savannah but very few. In Topeka a majority of the whites encourage temperance, and, as the result, the colored vote goes nearly solid for temperance. In Savannah it is the reverse; nearly all drink. The moral instruction in Topeka is deficient, as the instruction is largely given by ignorant colored people, except the Sabbath-school sustained by the A. M. A. I believe it a great mistake of the A. M. A. not to put more laborers into the field in Kansas, where there are nearly 60,000 freed people. By no means neglect the South; all the work now being done is needed and twice as much more, but do not neglect this important field in Kansas, where all that pertains to true manhood can be far more rapidly developed than at the South.

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THE INDIANS.

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LETTER FROM JAMES MURIE.

Dear Friend:—A year ago, when I was at home, I stayed at the Agent’s office. I used to stay there and board at the school. I had a room and had nice things in there. One day a white man came to the office, wanted some children to go to Carlisle and Hampton schools. He said he wanted to take the Chief’s sons. In the evening I went to the school-house. A lady called me; she told me if I wanted to go to school. “Why, yes,” I said. The next morning I got two boys, and the Agent got two girls and a boy. We went to the commersary and got some clothes, and got ready for the next morning. We went to our homes the same day to see our friends. My father talked to me, but my mother and sisters cried. The next morning the wagon came up to the school. All the school-children came out, and the teachers; we bade them good-by. We start off for Arkansas city, which is about sixty-five miles from here. We had a box of grub to eat on the way. We went on; we stopped at place called “Poor Pawnee;” we had dinner there; the girls stopped crying then. Dinner was over, we watered the mules, hitched them up and went on. About five o’clock we got to Ponca Agency; we camped on a small creek; all the grub was gone; we had to buy some more. The man went to the Agent’s house to get some boys. They had a council with him; they let him take some boys. We stayed in the post-office all night; the next morning the boys were ready; there were five boys, two Nez Perces and three Poncas. They had to get another wagon for them. We went on. We got to Arkansas city about six o’clock. We camped on the western side of the city. We went to the town to buy some things which we had to eat that night. One white man came to the camp and told us that Capt. Pratt telegraphed to Winfield that we were to get to Wichita City before morning. We started off for Winfield. I had to drive, for the man had to walk to know which way we went. We got there in the night, and got to the depot house. We laid down for a little while, and the man told us that the train was ready. Before we got in the cars the Indian man who brought us talked to us. He wanted us to be good, and told us to remember what we were going away for. We got in the train, and got to Wichita before morning. We went to the hotel and found some other Indians there; we stayed there one day to rest. The next morning we took another train; we did not stop at any place till we got to St. Louis. I saw many white people there. We had supper there. I do not know what other places we stopped till to Harrisburg, Penn., and then went to Carlisle. I stayed there little while, and then I went to Hampton. I got here last October, which I entered in the lowest class. I think I improved my studies, and am now in another class. I will now try and tell you about my vacation this summer. School closed in June, Mr. J. C. Robinson, who had charge of us Indians, divided us into groups, some to go to Massachusetts, and some to change around. I mean there were three crowds; each crowd had to go to a farm called Shellbanks, to work out there a month. My crowd were the first to go out. We used to work on the farm, hoe corn, beets and cabbages, etc. I like to work on farm, though it was hot. Every evening we used to have prayer-meeting with Mr. Davis, who had charge of us out there. We had two Indian boys to cook for us. Every Sunday we used to go to the church, though it is about four miles where we stayed, and went to Sunday-school, too, and went back as soon as possible, so as to rest. Month was out, we went back to the school. On the way we met the other party of boys, to stay there a month like we did. When we got to the school they sent us right in the orchard, to help the men in gathering fruits. We got through, then Mr. Cocks took us on the farm to plant some potatoes. Then I went in one of the training shops to work. I worked in there till my time came on again. I went out there again, this time we worked on a bridge which the colored students were building to shorten the Normal School road. Some boys help load the carts, but I haul dirt with a wheelbarrow.

When I went back to the school I went in the same trade or shop. I went to learn the trade of printer that I might be able to start a trade out there. But, friend, don’t think that I did not do anything in the evenings of my vacation. Every Tuesdays and Fridays Rev. J. J. Gravatt and Rev. Mayor use to come over to the Indian Cottage, and there we would meet with them, read the bible and prayed with them, taught us about God, I learned many things from them. They are good friends toward the red men, for they want them to know something about God and have faith in him. They are doing this yet. I was glad when I saw some teachers here for I was ready to study. I know it is my duty to study and I always try and have good lessons. I work two days every week. There are more students in school this term than there were when I first come here. I hope I will learn all I can while here that I might be able to teach my own people. I am getting along well in this school, I like the colored students for they help us how to talk English. I am very glad that some white people thinks that Indians can learn, I know some thinks they can not learn, and thinks that it is no use for them to come to a good school like this; if the old Indians had been educated like the old white people, we would have been even in schools. The Government have just started schools for Indians. When these Indians at Hampton first came here, they did not know a word of English, they were dressed in Indians’ cloths; but now they have cloths like white people and they can read, cipher, and spell, and we are learning how to work just as well as studying books; we are getting along very nicely in our studys. Dear friends, I am glad that you are helping me in school though I am an Indian, which some people say that they can not learn anything. I have learned here that we can learn though we were not raised in talking the English language. I will now close, thanking you for what you have done for me.

Yours respectfully,
JAS. R. MURIE, Young Eagle,
Pawnee Indian.

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THE CHINESE.

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“CALIFORNIA CHINESE MISSION.”

Auxiliary to the American Missionary Association.

PRESIDENT: Rev. J. K. McLean, D.D. VICE-PRESIDENTS: Rev. A. L. Stone, D.D., Robert B. Forman, Rev. T. K. Noble, Hon. F. F. Low, Rev. I. E. Dwinell, D.D., Hon. Samuel Cross, Rev. S. H. Willey, D.D., Jacob S. Taber, Esq.

DIRECTORS: Rev. George Mooar, D.D., Hon. E. D. Sawyer, Rev. E. P. Baker, James M. Haven, Esq., Rev. Joseph Howell, Rev. John Kimball, A. L. Van Blarcon, Esq., George Harris, Esq., and the Secretary ex officio.

SECRETARY: Rev. W. C. Pond. TREASURER: E. Palache, Esq.

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JEE GAM ON THE MISSION IN CHINA.

[The sixth anniversary (eighth year) of our Chinese Schools
takes place next Sabbath, April 24th. The following address has
been prepared by Jee Gam to be delivered on that occasion. I
forward it as a sort of first instalment in our plea for the
commencement of a work greatly needed, and capable, if rightly
carried on, of yielding most blessed results.—W. C. P.]

In China proper, exclusive of Chinese Tartary, Thibet, etc., there are eighteen provinces, among them Kwong Dioung, of which the well-known city of Canton is the capital. This province embraces 77 districts, and almost all of our Christian Chinese come from four of these districts, which lie in a cluster about eighty miles south-west of Canton, and 100 miles west of Hong Kong. To these districts our young men expect to return, and many of them already have returned. Their faith has often been tried, but they have stood firm, and have often come forth victorious, because the Lord Jehovah has been with them.

I wish I could tell you all about the trials and persecutions of these converts; but time will not permit, so I will briefly relate the story of the marriage ceremonies of Lee Fon and Quong Jo. These two brethren went home some three years ago. Not long after they had arrived the time for their marriages was undesignedly appointed on the same day. When they learned of this, and found that the day for their marriages could not be changed, they were very much grieved, for they did not wish the ceremony to be performed in a heathen manner. The principal rites of a Chinese wedding are the worshiping of ancestors, and of the household gods. The bride and bridegroom are married separately at their own homes. After the marriage of the bride, she is taken to the home of the bridegroom. Then both worship the ancestors together.

Within a distance of eighteen miles there were only two Christians—one of them a native preacher. The help of these men was very much needed. There being such a long distance between them, it would have been impossible for the native missionary and the convert to attend both ceremonies. So Quong Jo decided to stand alone, and oppose his brothers and relatives, who were urging him to worship the ancestors. He would not do this. They reviled him, and threatened to compel him. He still stood firm, for the Lord was with him even there, alone in that heathen village. Finally they left him to himself to worship whatever God he pleased. When the time came to place the offerings before the ancestral tablets, Quong Jo turned the opposite way, and prayed aloud to the true God whom he had learned to worship in America. He was closely watched by a crowd.

At the same time the marriage of Lee Fon was taking place in his own village, about ten miles from Quong Jo’s home. The native preacher and his convert were invited a few days previous, and arrived early in the morning of the day of the marriage. As soon as they entered the reception hall of the village, the cry on the streets was: “Two barbarians have come to the wedding.” Fifteen minutes afterwards the hall was filled. Among those present were teachers and professors who had come to argue with the so-called “barbarians.” For several hours the argument was kept up, but each of these followers of Confucius was, in turn, silenced. His brothers and relatives, who had been the chief persecutors, now said, “We will let you worship the foreign Jesus.” After this contest the missionary and the native convert returned with the bridegroom and his friends to his home, where the marriage ceremony was concluded by prayer and praises to God, instead of the worship of ancestors. Thus these two battles for the right were gained by four Christians.

From this, dear friends, you can see that a _native_ missionary who understands the customs and manners of the people, and is thoroughly acquainted with their language, is a very great help in two respects: 1st, in preaching the Gospel to the people; and, 2d, in helping and advising those who are already converted. We want more of such missionaries; and we want more missionary stations in these districts. Neither can be had, until we first establish a General Mission or Seminary in that country.

Hong Kong would be the most suitable and convenient city for the seat of such a mission. I will tell you why.

1st. The English language is used more in Hong Kong than in any other port in China, and the Chinese living there, or those visiting that place, could not be reached in a more efficient manner than by opening the same kind of free schools for them as you have opened for us here. They feel that they need to know the English language. Of course, there are public schools where both the English and Chinese languages are taught by the British government, but all have their sessions in the day-time; consequently, the children are the only ones benefited by these schools. There remains the laboring class unreached. If a free evening school is opened, I have no doubt that much good could be done among them.

2d. Hong Kong is a great highway to all foreign ports, especially San Francisco. Through Hong Kong nearly all the Chinese in the United States have come and will return. If a General Mission could be established at this port much co-operating work could be accomplished between our mission here and that at Hong Kong. Christian Chinese, returning home, would receive letters of introduction to the superintendent of the Hong Kong mission. This superintendent would have pastoral care over them, and be a very great help in time of persecution. Converts would be made firmer in faith, and more earnest in leading others to Christ. If this mission prosper, as we have not the least doubt it would, these converts could have preaching stations in these districts, and from these stations reach every village; but the work would be carried to a much wider extent by the aid of lady missionaries, who alone could reach the women.

Many of our number will go back there to study; for if they return they must be well versed in the Chinese Bible and in the classics of Confucius. They will meet much opposition from educated men. These will come and discuss with our brethren, and they should be able to give a reason for the hope that is in them.

In regard to the cost of this mission, what we propose would not be very expensive. There should be one missionary, a wise and earnest Christian, with good business capacity, and one _well-educated_ Chinese helper; and as the school grew and scholars were prepared to preach, the range of studies and the number of teachers could be increased.

All our Chinese Christian brethren expect to do all they can towards the establishment of such a mission, but we must have help from our American friends, especially the friends of the American Missionary Association.

* * * * *

WOMAN’S HOME MISSIONARY ASSOCIATION.

Room 20, Congregational House, Beacon St., Boston.

MISS NATHALIE LORD, _Secretary_.
MISS ABBY W. PEARSON, _Treasurer_.

One of the difficulties the W. H. M. A. meets with is to find definite work for its auxiliaries. Although in general they have fields of labor chosen by themselves, it often happens that they look to the parent society to furnish them; and indeed one of the chief offices of the Association is to bring together the need and the supply, those who want help and those who have the heart and the hands ready to help. So we are fortunate this month in having something to offer to the party requiring work, and first we present a call which may well enlist sympathy and effort. Miss Carter, writing from Nashville, Tenn., asks in behalf of the President of Fisk University, whether our Association, in any of its auxiliaries, would be willing to assume the education of a pupil there. She says:

"Let me tell you of an especially sad case. ———— is a little girl about thirteen, her fair hair, blue eyes and white skin prove her parentage. Her mother is a colored woman of the lowest class, living and delighting in licentiousness. There are numberless such, but this woman differs from the majority in this respect, it is perfectly immaterial to her what becomes of this daughter. Usually, if the mother seems hopelessly bad she will yet try to shield her child from the same sin which has been her own ruin. * * * ————’s mother is different. Her grandmother has seen the danger to the girl of allowing her to remain with her mother, so has sent her here. But the grandmother can pay only five or six dollars a month towards her expenses. The tuition and board are twelve dollars, and beside this is the expense of clothing her. If the girl can remain here four or five years, such habits and good principles will be formed in her that at the end of that time she will be morally saved, perhaps. If during that time she could receive help she could then begin to teach and so help herself. There is more than usual religious interest in Fisk at present, and little ———— has surprised all by showing deep interest.

“Will you not present her case to whomsoever will help her?”

This opportunity offered suggests also that there are many such. We do not know of any better or more satisfactory work for an auxiliary than to assume the support of a student at Hampton, Carlisle, Fisk, or some other kindred institution. There is certainly no surer way to have a hand in the strengthening and purifying of our country as well as in saving individuals, for the large majority of those so helped go directly into the work of helping up their own race as teachers, and all so brought under the power of a Christian education must be centres of good in the nation.

Then here is one more opportunity, and this is for the children. The greatest, perhaps, or at least one of the greatest disadvantages under which these brave and earnest young teachers labor who go out from Hampton, Fisk, and other schools to teach their people, is the almost total lack of good reading matter. Sunday-school papers are of really inestimable value to them in their Sunday-schools; but they can only get them occasionally and very sparingly. Now we know there are Sunday-schools on Sunday-schools of our Congregational churches where the children would be glad to save their papers and send them regularly to such destitute schools, where we can promise the children they will give double the pleasure they have ever given before—in fact will double the pleasure to each party, to the givers and to the receivers. Now, how to do it; for, in order to be a success, the thing must be done systematically. Well, then, first, if any Sunday-school wishes to adopt the plan, let them send to us and we will furnish them the name of a neighbor Sunday-school in the West or South too poor to have any papers of its own. Then let them appoint some one to take charge of sending the papers, and let each scholar be sure and remember to save his paper and give it to the one who has the business in charge. The only expense, in money, will be the postage. This often seems a good deal, when large numbers of papers are mailed each week, and some one may even be disposed to question whether it is worth the money; but our Home Secretary, who has taught some years at Hampton, and is in constant communication with teachers who have gone from there, and is often sending papers and books in this way, and receiving letters in return which show how they are appreciated, thinks the good they do far outweighs the expense; for, she says, in many cases, the children would have absolutely no reading were it not for them.

So then, third, some one or ones, will be found to pay the postage, and the thing will be done. The children will have the pleasure of reading the papers themselves, the pleasure of sending them regularly to some one else who will appreciate and enjoy them even more than they; the pleasure of hearing from these friends at a distance, for the teachers will write them, that is a part of the plan; and the pleasure of doing something for Jesus and helping His cause.

Now, who wants to take up with this plan and begin at once? Let them write to the Secretary of the Woman’s Home Missionary Association, 20 Congregational House, Boston, Mass., and the address will be sent them forthwith. Where Sunday-schools are not ready, individuals can take up the work. A little girl in Philadelphia is sending two hundred a week, her mother paying the postage.

Since writing the above we have received an account of the Annual Meeting of our Alabama State Auxiliary, held in Mobile March 28th. This must have been a meeting full of interest to all who were present, and as the reports were brought in from different parts of the State, the Secretary writes, “We found that the field had many a Ruth, who had toiled from morning even until even, and brought in her gleanings.”

Receipts of the Association from March 21 to April 25, 1881:

From Auxiliaries $163.85
” Donations 74.60
” Life Members 40.00
” Annual Members 59.00
——————
$337.45

Donations through Cong. Pub. Soc., Boston, to colored schools, S. S. papers, $5.20. From the Williston Young Ladies’ Aux., Portland, Me., one box of new clothing and sewing material valued at $30.00. From Ladies’ Freedmen’s Aid Soc., of Eliot Ch., Newton, second hand clothing, $55. From Ladies’ Aux., Franklin St. Ch., E. Somerville, barrel clothing, $94.50.

* * * * *

CHILDREN’S PAGE.

* * * * *

FRANKIE’S CHAPEL.

PREPARED FROM “THE VINTONS AND THE KARENS,” BY THE EDITOR.

Some years ago there lived in Suffield, Ct., an elderly woman by the name of Mary Ann Bestor. She was so poor that charitable people frequently assisted her. On one occasion she received a five franc piece, with which to purchase a warm dress for winter, but desiring to give something for missions, she argued that the money was hers, and that if she chose she could give it to the Lord. She was not ignorant, however, that some might blame her for giving from her deep poverty. So she hid the money in the toe of a stocking and sent it to Mrs. Vinton, who was on a visit to this country from her mission work among the Karens in India.

When Mrs. Vinton learned of the poverty of the donor, her heart was touched, and she said: “This is holy money and must not go into the general fund.” So she laid it aside by itself. Soon afterward, while narrating the circumstance to a Hartford gentleman, he said to her: “It is cold weather; ‘Frankie’ should have a wrapper,” and he handed her a ten dollar bill, which she wrapped around the five franc piece, “to keep him warm.” The next day another ten dollar bill was given by Deacon Day, of Hartford, “To buy ‘Frankie’ an over-coat, as the weather had grown colder,” while Mrs. Kent, of Suffield, happened to remember: “These are stinging nights to sleep alone; ‘Frankie’ must have a bed-fellow,” and a five dollar gold piece was laid by his side. Mrs. Vinton then said: “If ‘Frankie’ had a few more wrappers I would send him to Boston.” So she wrote out “Frankie’s” history and forwarded it to Dr. Ives, with an appeal for other articles of clothing. The good doctor read the letter from his pulpit, and thirty dollars were secured and forwarded to Mrs. Vinton. She now felt that she could furnish a suitable outfit to enable “Frankie” to appear among city people, so she sent him first to Boston for the purchase of Bibles for the Karens, and next to Philadelphia for a box of medicine, also for the Karens, and afterward to a Mrs. Thompson to buy some eye-water for the poor heathen, who suffer so much from the glare of the sun. All the good people where he visited were glad enough to see him, but none of them seemed to care to keep him long, so he was sent back every time with the supplies he wanted, to Mrs. Vinton. Just on the occasion of his last return, Rev. Mr. Vinton came back from a tour among the churches where he had been pleading for his mission in India, and his wife told him “Frankie’s” story. After hearing it, he said: “I, too, have had a donation which has touched my heart. At Norwich, a Mrs. Chapell came to me and tearfully said, handing me a little roll of money: ‘This belonged to my poor boy. I cannot put it into the general fund, but will you, Mr. Vinton, take it and apply it to some special purpose?’”

Mrs. Vinton at once said: “That, too, is holy money, it will do to go with my ‘Frankie.’ This money shall build a house for the Lord in Burmah, and it shall be called ‘Frankie’s Chapel.’”

The story, with its singular incidents, was repeated by one and another, and money began to flow in from many sources, some ingenious play of imagination serving constantly to keep up the interest. Friends in Philadelphia said: “We often visit Burmah in imagination, and when we reach there we are tired enough to sit down; may we not rent pews in ‘Frankie’s Chapel’?” The suggestion was so reasonable, that a plan of a church was drawn, and sittings were rented rapidly. Clergymen who contributed had their names written on the platform. From Philadelphia Mrs. Vinton went to Cincinnati, where the people said to her: “Why, you have rented all your pews, and we Western people are crowded out.” So they drew a larger plan and began renting more pews. Meanwhile, a communion service, a beautifully bound pulpit Bible, a fine-toned bell, pulpit lamps and a communion table were presented by one and another in the different localities visited.