The Project Gutenberg EBook of The American Missionary, Volume XLII. No.
10. October 1888, by Various
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
Title: The American Missionary, Volume XLII. No. 10. October 1888
Author: Various
Release Date: October 6, 2004 [EBook #13641]
[Date last updated: April 11, 2006]
Language: English
*** START OF THIS PROJECT GUTENBERG EBOOK THE AMERICAN MISSIONARY, ***
Produced by Joshua Hutchinson, Josephine Paolucci, the PG Online
Distributed Proofreading Team and Cornell University.
The American Missionary
* * * * *
October, 1888.
Volume XLII No. 10.
* * * * *
Contents
Financial. Annual Meeting
Voting Members--Paragraphs
Qualifications Of Candidates For Mission Work
Immigrants And Negroes
Book Review
Gift Of Books From Mr. Willey
The Unconscious Influence Of Our Missionaries
Expulsion Of Negroes From Marion, Ark
Extracts
School Echoes
Rome And The Freedmen
THE SOUTH.
Vacation Echoes
Extract From A Graduating Essay
STUDENT'S LETTER.
The Blue-Jacket Teacher
THE INDIANS.
Mr. Moody's Missionary Meetings
THE CHINESE.
Confucius And Christ
BUREAU OF WOMAN'S WORK.
Sketch Of Mission Life On The Frontier
RECEIPTS
* * * * *
NEW YORK:
PUBLISHED BY THE AMERICAN MISSIONARY ASSOCIATION,
Rooms, 56 Reade Street.
* * * * *
Price, 50 Cents a Year, in Advance.
Entered at the Post Office at New York, N.Y., as second class matter.
* * * * *
The American Missionary
American Missionary Association.
* * * * *
President, Rev. WM. M. Taylor, D.D., LL.D., N.Y.
Vice-Presidents.
Rev. A.J.F. Behrends, D.D., N.Y.
Rev. Alex. Mckenzie, D.D., Mass.
Rev. F.A. Noble, D.D., Ill.
Rev. D.O. Mears, D.D., Mass.
Rev. Henry Hopkins, D.D., Mo.
Corresponding Secretaries.
Rev. M.E. Strieby, D.D., 56 Reade Street, N.Y.
Rev. A.F. Beard, D.D., 56 Reade Street, N.Y.
Treasurer.
H.W. Hubbard, Esq., 56 Reade Street, N.Y.
Auditors.
Peter McCartee.
Chas. P. Peirce.
Executive Committee.
John H. Washburn, Chairman.
Addison P. Foster, Secretary.
For Three Years.
Lyman Abbott,
Charles A. Hull,
J.R. Danforth,
Clinton B. Fisk,
Addison P. Foster,
For Two Years.
S.B. Halliday,
Samuel Holmes,
Samuel S. Marples,
Charles L. Mead,
Elbert B. Monroe,
For One Year.
J.E. Rankin,
Wm. H. Ward,
J.W. Cooper,
John H. Washburn,
Edmund L. Champlin.
District Secretaries.
Rev. C.J. Ryder, 21 Cong'l House, Boston.
Rev. J.E. Roy, D.D., 151 Washington Street, Chicago.
Financial Secretary for Indian Missions.
Rev. Chas. W. Shelton.
Secretary of Woman's Bureau.
Miss D.E. Emerson, 56 Reade St., N.Y.
* * * * *
COMMUNICATIONS
Relating to the work of the Association may be addressed to the
Corresponding Secretaries; letters for "THE AMERICAN MISSIONARY," to
the Editor, at the New York Office.
DONATIONS AND SUBSCRIPTIONS
In drafts, checks, registered letters, or post-office orders, may be
sent to H.W. Hubbard, Treasurer, 56 Reade Street, New York, or, when
more convenient, to either of the Branch Offices, 21 Congregational
House, Boston, Mass., or 151 Washington Street, Chicago, Ill. A
payment of thirty dollars at one time constitutes a Life Member.
FORM OF A BEQUEST.
"I BEQUEATH to my executor (or executors) the sum of ---- dollars,
in trust, to pay the same in ---- days after my decease to the
person who, when the same is payable, shall act as Treasurer of the
'American Missionary Association,' of New York City, to be applied,
under the direction of the Executive Committee of the Association, to
its charitable uses and purposes." The Will should be attested by
three witnesses.
* * * * *
The American Missionary.
VOL. XLII. OCTOBER, 1888. No. 10.
American Missionary Association.
* * * * *
FINANCIAL--THE DEBT.
Our receipts for the eleven months ending August 31st show an increase
from collections of $14,452.76; a decrease in legacies of $5,195.52;
with a net increase of $9,257.24 over the corresponding months of last
year. On the other hand, the expenditures for these eleven months have
been $31,835.70 more than those of last year, and hence a debt of over
$22,000 is impending. The explanation is to be found in the fact that
an unusually large per cent. of our collections this year is in
specified gifts for special objects, and could not, therefore, be used
to meet appropriations for current work; and the added expenditures
have been absolutely required by the natural and healthful growth in
our varied industrial, school and church work in all parts of our
extended field.
As our friends have had occasion to know, we are making an earnest
appeal for special help to avert this threatened debt. The responses
thus far are encouraging, but not such as to leave the question beyond
doubt. This magazine will reach most of our readers before the last
Sunday of the month. We urgently appeal to our friends to make a grand
rally on that day for our relief.
* * * * *
ANNUAL MEETING.
The forty-second Annual Meeting of the American Missionary Association
will be held at Providence, R.I., Oct. 23-25. The meeting will open
promptly at 3 o'clock, Tuesday P.M., Oct. 23. On Tuesday evening, the
annual sermon will be preached by Rev. Arthur Little, D.D., of
Chicago. Those purposing to be present and wishing entertainment are
requested to write to Mr. G.E. Luther, Secretary of Committee of
Entertainment, Providence, R.I. (See the last page of the cover.)
* * * * *
VOTING MEMBERS.
By our Constitution it will be observed that the following persons are
entitled to vote at the annual meetings of this Association: Members
of evangelical churches who have been constituted life members by the
payment of $30 into its treasury, with the written declaration at the
time or times of payment that the sum is to be applied to constitute a
designated person a life member, such membership beginning sixty days
after the payment; delegates chosen to attend the annual meeting by
evangelical churches which have within a year contributed to the funds
of the Association, such churches being entitled to send two delegates
each. Each State Conference or Association is also entitled to send
two delegates. Such delegates are members of the Association for the
year for which they were appointed.
We sincerely urge our patrons to avail themselves of the opportunity
thus afforded to participate in the management of the trusts of this
Association, hoping that by so doing they will share more fully in the
responsibility of its work and become more helpful in furthering its
development in years to come.
* * * * *
We are happy to announce the return of Rev. Dr. Beard. He attended the
London Missionary Conference, as the delegate of the American
Missionary Association, and presented a paper on "History of Missions
among the North American Indians." He was called by a telegram to
Florence to the sick bed of two of his children, one of them very
severely ill. Both recovered and he now returns to America, himself
and family in excellent health. During his absence, he preached in his
former pulpit in the American Church in Paris, and met many of his
former parishioners. He had become greatly attached to that church and
much interested in the very successful McAll Mission, to which he was
greatly helpful. We welcome him once more to his chosen field in the
work of the A.M.A., where he will find ample room for the exertion of
his best energies.
* * * * *
The executive committee of the American Missionary Association has
unanimously appointed the Rev. Frank E. Jenkins a Field
Superintendent, to examine and report upon the work of our schools and
churches in our Southern field. Mr. Jenkins is a graduate of Williams
College, Massachusetts, and has had some years' experience as a
principal of advanced schools. He is a graduate of Hartford
Theological Seminary, and has been engaged successfully in our work in
the South. Some parts of the field are already well known to him, and
with others he will make immediate acquaintance. We commend him to our
missionary teachers and preachers in the field, as a beloved Christian
brother whose heart is in full sympathy with our work. We
trust that the relationships which will be established, will be
fruitful in helpfulness. His residence will be in Chattanooga, Tenn.
* * * * *
The prevalence of yellow fever at Jacksonville, Fla., and the danger
of its spreading into the towns and cities of the southeast, will make
it wise for us to delay for a time the opening of a few of our schools
in that region. In former years some of our teachers, while at their
posts, were caught by this malignant scourge and they faced the danger
bravely--some of them laying down their lives and others permanently
impairing their healths, by taking care of the smitten ones. Such
heroism is demanded when the danger comes, but it does not seem best
to seek the danger. A little delay in some places, we hope, will be
all that is necessary.
* * * * *
By the time these pages reach our readers, most of our workers will
have resumed their labors in the South. Many of the ministers and a
few of the teachers have remained at their posts all summer, but the
schools have been closed. Work in the cotton fields has called for the
younger pupils, the summer schools have given employment to the older
ones, while rest and a change of climate have been required by the
white teachers from the North. But now activities will be resumed, and
we contemplate the work with joy and hope.
These workers, and others like them, are the hope of the South. They
go not arrayed and armed for bloody battle-fields; they go not as
commercial travelers to sell the wares of the North; they go not as
capitalists to start the whirling spindles or to kindle the fires in
the smelting furnaces; they go not as politicians to speak for or
against tariffs, nor to build up or break down parties. Their work is
quieter and deeper than all this. They reach the mind and heart. As
Christ aimed not so much at once to tear down or build up the outer,
but to reach the inner springs of the soul, so these workers aim to
make character, intelligent, pure, active, and thus to impel to all
that is noble and honest in life, that stimulates to industry,
economy, thrift--to making the home pure and all outer things
prosperous and right. But, as Christ was misunderstood and rejected,
so are these laborers ostracized. We rejoice to find a growing
recognition of their worth and work, and trust that the day is coming
when they will be fully appreciated and welcomed. In the meantime they
toil on uncomplainingly, and for their sakes and for the work's sake
we invoke, not perfunctorily but earnestly, the prayers of God's
ministers and people in their behalf.
* * * * *
On another page will be found a review of two books by the well-known
author, Edmund Kirke (J.R. Gilmore), who has made a special study of
the white people of the Mountain regions of the South. Mr. Kirke has
at our invitation prepared a paper to be read at our Annual
Meeting, in connection with the Report on our Mountain Work. We have
been permitted to read it. It is replete with racy incidents and
delineations of quaint yet noble characters. If the tears and smiles
which the reading of the paper drew from us are any test, then we can
promise a treat to those who may hear it at the meeting in Providence.
* * * * *
QUALIFICATIONS OF CANDIDATES FOR MISSION WORK.
Many of our missionaries who are engaged in their devoted and
self-denying labors in the South, have been compelled by the nature of
our work to take their summer vacations. The educational work of the
American Missionary Association is through and through a missionary
work. It is begun with a missionary purpose and is carried on in the
name of Christ to disciple the people, that they may know Him who is
the Way, the Truth and the Life. All of our teachers are sent to be
missionaries. Many are returning now to their fields of service with
which they are well acquainted, and some are going for the first time.
Among these, questions are raised as to the requirements needed in
those who are to go. We have thought that a few suggestions given to
the candidates for the China Inland Mission by Hudson Taylor, might be
properly repeated here for those who are to take upon themselves these
responsible Christian duties. He says:
First of all, it is absolutely essential that those desiring to be
missionaries should have a deep love for Christ, a full grasp of His
plan of salvation, and be wholly consecrated, in their inward lives,
to Him. Mission work is not preaching grand sermons, or witnessing
marvellous baptisms; it is a patient Christ-like life, day by day,
far from external help, far from those we love; a quiet sowing of
tiny seeds, which may take long years to show above the ground,
combined with a steady bearing of loneliness, discomfort and petty
persecution. The work demands of every worker very real and manifest
self-sacrifice and acts of faith. It aims at, and ought to be
satisfied with, nothing less than the conversion of the people to
God. Not witness-bearing merely, but fruit-bearing is the end in
view. Anything short of the salvation of souls is failure.
It is generally found that when people are of no use at home, they
are of no use in the mission field. The bright, brave, earnest
spirit, ready to face difficulties at home, is the right spirit for
the work abroad. A patient, persevering, plodding spirit, attempting
great things for God, and expecting great things from God, is
absolutely essential to success in missionary efforts. Those will
not make the best missionaries who are easily daunted by the first
difficulty or opposition, but those whose strength is equal to
waiting upon God, and who fight through all obstacles by prayer and
faith. The spasmodic worker, frantic in zeal one month, and at
freezing-point another, will be weary long before the station has
been reached: while in the strength of Christ the weakest of us need
not draw back, nor say, "I am not fit," yet nothing less than
burning love to Christ, and in Him to perishing souls, will survive
and overleap the difficulties and disappointments of the work.
These are royal words, and we believe that our teachers and
missionaries engaged in this most glorious work of saving needy souls
will take with them this spirit, and be blessed in the communication
of their blessing to others.
* * * * *
IMMIGRANTS AND NEGROES.
The Immigrant question challenges attention. Shall immigrants be
welcomed, restricted or prohibited? In the early days of the Republic,
when the revolutionary war had welded the people together and our
boundless territory begged for occupancy, we welcomed the oppressed of
all nations. Later, the welcome has been responded to by such a
rushing, heterogeneous and even dangerous mass that we are compelled
to pause. Restriction is talked of, but the line of discrimination is
hard to be fixed. No committee at Castle Garden can detect anarchists,
criminals, or even the poor, if that line should be chosen.
Prohibition--exclusion is talked of--nay, is enacted stringently
against the Chinese. If need be, it may extend to all. So there is a
way of averting this evil.
But the Negro question cannot be put away. The Negroes are here. They
outnumber the immigrants that have come to our shores in the last
thirty years, and have a foothold upon the soil as valid as the Aryan
race, whether we consider the date of their coming or the labor they
have put upon the land.
There is a strange disposition to shrink from the Negro question. Some
avoid it by flippantly denying the danger; others turn from it because
they are appalled by it. Thus an able writer on Immigration in a
recent number of the Century passes the topic with this awe-stricken
remark: "This problem (of the Negro) cannot be touched practically;
ancient wrongs bind the nation hand and foot, and its outcome must be
awaited as we await the gathering of the tempest--powerless to avert,
and trembling over the steady approach" (The italics are ours.) This
is not wise; it is not manly. Why try to avert the evils of
immigration, or any other, if we are meanwhile only to await
tremblingly the doom that is to come on us from the conflict with the
Negro?
There is a strong disposition to gather hope from the newly-developed
manufacturing interests in the South. But this is delusive. The South
is essentially a rural population; the new industries will necessarily
be confined to a few localities, and will reach but slightly the wide
agricultural region, and will scarcely touch the Negroes. And more
than all this, these industries will only be importing into the South
the struggle between labor and capital, which so vexes us at the
North. Instead, therefore, of solving the old difficulties at the
South, they will add a new one.
The danger of a war of races is scouted at the North; it is not at the
South. This is natural. The North is not in immediate contact with the
danger; the South is. When the war of the rebellion was impending, the
North refused to believe in its coming; and when it came, one of the
wisest statesmen of the North, Mr. Seward, predicted that it would
"not last sixty days." No such delusion prevailed in the South. Many
of the best men there, nay, nearly all the border States, dreaded its
coming and held back as long as possible, but they were swept
into the flood they foresaw and could not avert.
Thoughtful men at the South now have no rose-colored views about the
Negro problem. They fear the impending conflict. With them the
supremacy of the white race is the settled point, but they see in the
growing numbers, intelligence and restlessness of the Negroes an
increasing danger that will only be aggravated by delay. Why should
not the North and South alike manfully face the question of a war of
races? What will it mean? What will be its end? If the whites and the
blacks of the South alone engage in it, the blacks will be
exterminated. Nothing less will meet the case. If the North mingle in
the struggle, it must be to help the whites or the blacks. If to help
the whites, that will mean the more rapid defeat and slaughter of the
blacks; if the North help the blacks and save them from destruction,
then we shall be worse off than we are now, the two races will be
together with enmities aroused a thousand fold!
But why not face the more hopeful question: Is there a remedy? There
is! The teacher and the preacher, the spelling-book and the Bible, the
saviours of men, the reformers of society, the uplifters of races, are
spreading over the South. They go to the manufacturing towns--the
Birminghams and the Annistons--they go to the large cities with their
common and normal schools, their medical, law and theological
seminaries. When the pupils become teachers, they go into the smaller
towns, they go into the rural districts, on the small farms,
everywhere instructing, encouraging and stimulating the people,
leading them to more intelligent industries, to economy, to the
purchase of land, the erection of better houses, to a higher aim in
life, and to the formation of a right character. Of such stuff men are
made, citizens, Christians; men who can use the ballot, who own
property that must be protected by the ballot; men who have homes that
must be refined and pure, churches where God is worshipped
intelligently and where a practical morality is taught and attained.
Such a people will be safe, for they will be bone and muscle of the
South, they will be needed in its wide expanse of fertile soil, needed
in its practical trades, needed for the accumulated wealth,
intelligence and cultivated piety they will bring into all the walks
and avocations of life.
But it will be some time before these educational and religious means
reach all the blacks, and in the meantime much patience and toil will
be needed. To the blacks we would say: You won the admiration of men
and the blessing of God by your patience under the yoke of slavery
when there seemed to be no hope; now win both again by bearing in like
spirit your lesser present ills, while hope dawns and help is near.
To thoughtful men North and South we urge: Take hold of this work like
men. If a thousandth part of the self-sacrifice and money spent in the
war were devoted to this work, the evil might be averted. Why stand
over-awed at a threatened flood that if met in time may not only be
averted but be turned into fertilizing waters over the broad lands?
* * * * *
BOOK REVIEW.
THE REAR GUARD OF THE REVOLUTION. By JAMES R. GILMORE (Edmund
Kirke). D. Appleton & Co.: New York. 1.50.
JOHN SEVIER AS A COMMONWEALTH BUILDER. By JAMES R. GILMORE (Edmund
Kirke). D. Appleton & Co.: New York. 1.50.
Just one hundred years before the rebellion of the Southern States,
Daniel Boone cut on a beech tree near Jonesboro, Tenn., the following
words, which are still legible:
D. Boon
Cilled A BAR on
THE Tree
in YEAR 1760
The same year that Daniel Boone "cilled" (killed) this "bar," William
Bean, a former companion of Boone's, settled in the valley of the
Watauga River, in what is now Eastern Tennessee. The two volumes whose
titles are given above trace the history of this mountain settlement
from the time that this pioneer crossed the Alleghenies down to the
death of John Sevier, Sept. 24, 1815. These books are of much more
than ordinary interest to the readers of the AMERICAN MISSIONARY.
James R. Gilmore (Edmund Kirke) has put the same power of graphic
description, the simple yet thrilling narrative, which held us
spell-bound to the last chapters of Among the Pines.
Our limited space does not permit an extended review of these volumes.
We only call attention to them here because they touch upon great
missionary problems, and throw a flood of light upon these interesting
Mountain people among whom the A.M.A. has so extensive and important a
work. The first of these volumes in chronological order is the Rear
Guard of the Revolution. The colony of the Mountain people in the
Watauga Valley, led by John Sevier and James Robertson and Isaac
Shelby, constituted this "rear guard." No better blood ever mingled in
the veins of a people than that which flows in this Mountain people.
French Huguenot, Scotch-Irish Presbyterian and Welsh Presbyterian were
their ancestors. With such leadership as these three men furnished,
the early Mountain colonists ought to have been heroes, and they were.
In the author's own words, "These three men, John Sevier, James
Robertson and Isaac Shelby, * * * were like Washington and Lincoln,
'providential men.' They marched neither to the sound of drum nor
bugle, and no flaming bulletins proclaimed their exploits in the ears
of a listening continent; their slender forces trod silently the
western solitudes, and their greatest battles were insignificant
skirmishes never reported beyond the mountains; but their deeds were
pregnant with consequences that will be felt along the coming
centuries."
They were, and they held themselves to be, "providential men." Whether
reading the Bible by the light of the great pine fires, or burning the
cabins of the Cherokees, or driving the marauding
Chickamaugas into their lair at "Nick-a-Jack" cave, or beating the
British at King's Mountain, these men felt themselves called of God to
maintain for the people a free government.
There was the same reckless administration of punishment that still
characterizes these Mountain people. A tory appeared in the road one
day near the home of Colonel William Campbell, of the "Backwater
settlement." The Colonel at once gives him chase; after a brief
absence he returns to his home, and his wife eagerly asks "What did
you do with him?"
"Oh, we hung him, Betty, that's all."
These early settlers did not immediately plant churches and
school-houses, as the settlers of New England did. Still they were not
altogether illiterate. A public document still in existence has the
signature of 112 out of 114 of their number who signed the paper, two
only making their X.
In 1779, the first Court House was built at Jonesboro. At about the
same date, the author informs us, "The school mistress was to be found
at nearly every cross-road in the older settlements. She occupied a
small log-house, generally about sixteen feet square, and often
without floor or windows." The author might have added that she, or
one like her, occupies the same school-house to-day.
In 1779, the first "church-house" was erected, and Rev. Tidence Lane
became the "first settled minister beyond the Alleghenies."
To those of our readers who have recently followed the missionary work
of the A.M.A. in this Mountain region, these books will be of great
interest.
CHAS. J. RYDER.
* * * * *
We have received from Rev. Austin Willey, author of "THE HISTORY OF
THE ANTI-SLAVERY CAUSE IN THE STATE AND NATION," a gift of one hundred
copies of the book for gratuitous distribution among our workers in
the South. We gave a brief review and a warm commendation of the
volume in the AMERICAN MISSIONARY for June, 1886, and we renew our
endorsement, and tender our thanks to the author for his benefaction.
Our field workers will be interested in this candid sketch of the
early anti-slavery struggle, and we believe that many of our white
friends in the South will be glad to read in the light of these quiet
days the sayings and doings of a class of people whom they then
misunderstood.
The book may be had of B. Thurston, Portland, Me., or of C.T.
Dillingham, 678 Broadway, N.Y. Price, 1.50, postpaid.
The reference to Father Willey and his book is suggestive. He is one
of the "old, original" abolitionists. Men who were once denounced and
are now scarcely honored, for lo! to the amazement and amusement of
some of us, we find that everybody was an abolitionist and always had
been, that everybody learned to hate slavery on the mother's lap, and
was always opposed to it! We who in those early days were treated as
outcasts by "gentlemen of property and standing," and mobbed
by the rabble at their bidding, are led to wonder what has become of
all those who thus disagreed with us! One marked exception occurs to
us. A prominent professor in a theological seminary, when the question
was put to him ten years ago: "Professor, when did you become an
Abolitionist?" replied, with a merry twinkle in his eye: "When it
became popular." We have found few, however, who are so frank or so
witty.
M.E. STRIEBY.
* * * * *
THE UNCONSCIOUS INFLUENCE OF OUR MISSIONARIES AT THE SOUTH.
In a recent number of The Nineteenth Century, Sir William W. Hunter,
an eminent authority, reporting the influence of the missionaries in
India, says that among the people to whom they have gone they have
built up the most complete confidence and implicit faith in the purity
and unselfishness of their motives. He declares that he regards the
missionary work of the English as an expiation for wrong-doing, and he
believes that the missionary instinct forms the necessary spiritual
complement of the aggressive genius of the English race. Sir William
also claims that the advance of missionaries in the good opinion of
non-Christian peoples is a most striking evidence of their high
character and intelligence, and that no class of Englishmen has done
so much to make England respected in India as the missionaries, that
no class has done so much to awaken the Indian's intellect and to
lessen the dangers of transition from the old state of things to the
new.
After this much of condensation of that profound article by the
Christian Union, we quote from the author:
"The careless onlooker may have no particular convictions on the
subject, and flippant persons may ridicule religious effort in India
as elsewhere. But I think that few Indian administrators have passed
through high office, and had to deal with the ultimate problems of
British government in that country, without feeling the value of the
work done by missionaries. Such men gradually realize, as I have
realized, that the missionaries do really represent the spiritual
side of the new civilization, and of the new life which we are
introducing into India."
Names and places being changed, it is coming to appear that the whole
of this can be said of the Christian workers from the North among the
colored people of the South. Besides all of their work that can be
told by statistics, and besides all of that in building up character
among the Negroes and awakening their intellect and their aspiration
for thrift in every sense, they have exerted a profound unconscious
influence upon the white people of that Southland. They, too, have
built up among the whites a confidence in the purity and unselfishness
of their motives. At first they were suspected as emissaries of a
political party. By many even of the best people there they were held
as necessarily persons of low-down condition and character to be
willing to do that "low-down work." "With our views of the case, how
could we believe anything else?" was the answer to the
remonstrance against the current mode of treatment. Gradually this
feeling has been giving way to one of growing confidence, until for
several years such men as Rev. Dr. A.G. Haygood and Mr. G.W. Cable,
and such papers as the Memphis Appeal, and such a State Board of
Examiners as that of the Atlanta University have been publicly
declaring the high intellectual quality and moral standing of these
once despised teachers, while many of the most respectable citizens
are privately saying the same thing, and multitudes believe it, though
making no announcement of the same.
By this crucifixion of feeling through which those workers have
passed, and by their self-denying endurance of hardness, they too, in
no small sense, have been making expiation for the wrongs done the
slaves. Their missionary instinct also forms the necessary spiritual
complement of the aggressive genius of the Puritan civilization which
is now taking possession where its sword had cleared the way. Their
advance in the good opinion of the best people of the South is also a
striking evidence of their high character and intelligence. No class
of Northern people going South have done so much to make the North
respected as the missionaries, and none are doing more to lessen the
danger of transition from the old state of things to the new. Going,
not as "carpet-baggers," but as citizens, to be identified with the
moral reconstruction of the South, they translate there the real
spirit of the North, and represent the spiritual side of the new life
which is going into that fair portion of our own dear country. By the
peculiar people to whom they especially go, and who prove to have a
natural affinity for Puritan ideas and institutions, they are doing
more than any others to set up, not a New England in the South, but a
New South, wherein shall be rejuviant the principles of that
civilization which was planted at Plymouth Rock.
JOSEPH E. ROY.
* * * * *
EXPULSION OF NEGROES FROM MARION, ARKANSAS.
It is not our custom to publish details of alleged outrages upon the
colored people at the South. We have no wish to stir up strife by
recalling memories of the past, or by giving incidents of recent
aggression against the helpless. But this case in Marion is free from
bloody details and is a simple illustration of the determination of
the white people to maintain their sway in the South.
The simple facts in the case are, that in Crittenden County, Arkansas,
of which Marion is the county town, the population is chiefly colored,
the ratio being seven negroes to one white man. For several years the
office of Judge of the County and Probate Court, and the Clerk and
under officers of the court, were colored men. The more important
county offices were held by white men. On a given day, fifty or more
heavily-armed white men appeared at the county seat and drove from
their offices and homes the colored officers named above, together
with the colored local doctor, the lawyer, the schoolmaster
of the colored school, the editor of the colored newspaper and a
number of other prominent colored citizens.
The farther details of the transaction are given in a thoughtful and
calm article in a recent number of The Independent by Rev. B.A. Imes,
the colored minister of the church at Memphis, Tenn., under the care
of this Association. We give below all of the article that relates to
the facts:
THE CRITTENDEN COUNTY OUTRAGE.
BY THE REV. B.A. IMES.
From the bluff at Memphis we look across the river, where along the
western shore stretch the forests of Crittenden County, Arkansas, and
Marion, about fourteen miles from Memphis, is the county-seat. The
story of the recent banishment of fifteen prominent colored
office-holders, professional men and farmers has gone to the world.
The whites, well armed, took their game by surprise, bagged and
shipped it without bloodshed. Now the "empire is peace" they say,
although for a time terror reigned among the startled colored people.
With a Negro population six or seven times as large as the white, it
is not strange that the County Court Judge, the County Clerk and his
deputy should be Negroes, nor that they should aspire to other places
in public life.
Unfortunately, as all witnesses agree, Judge Lewis and Clerk Ferguson
were given to drinking habits, which brought them under accusation
before the courts for drunkenness. It was probable that they would
have been convicted; but without awaiting the tardiness of the law, a
shorter process was found.
In palliation of their hasty banishment it is claimed that anonymous
letters were sent to some of the leading white citizens, warning them
to leave the county. These letters it is asserted--not proved--must
have proceeded from Clerk Ferguson's office, although not written by
himself. The object was to intimidate those who would be most
efficient in convicting and deposing the unworthy officials.
Furthermore, there are two opposing factions of colored Baptists at
Marion, and it is surmised that one of these factions, regarding these
prominent characters as their enemies, had something to do with the
letter-writing in order to bring down wrath upon them. Still another
theory is, that the whites have only been awaiting their chance, and
taking advantage of favorable conditions, knew when and whence the
said letters would be issued. It was all arranged beforehand. At all
events, the time was very short, after the delivery of the letters,
until Winchester rifles and shot-guns were in the hands of some scores
of white citizens, and fifteen Negro men, including Lewis and
Ferguson, York Byers, a deputy sheriff and well-to-do farmer, Dr.
Stith, a successful young physician, and others, were speedily sent
across the river to Memphis.
Clerk Ferguson found himself surrounded by a squad of these brave
men, who, with rifles presented, demanded that he sign without
ceremony a resignation. He signed. Byers escaped through the swamps,
made his way to the river, and came to Memphis in a sorry plight. The
other victims were put upon the train with orders to go and never
return. Byers was to be violently dealt with, had they caught him.
Sandy S. Odom, living on his farm about six miles from Marion, I am
informed, refused to leave his home, when waited upon and ordered to
go. Said he. "All I have is here--wife, child and farm--I can't go
away." For a time his pluck seemed to be respected. His fault was that
of being a friend of the Marion officials. He had once served at
Little Rock as a legislator from his district, but, like Cincinnatus,
had since resumed the plow.
According to the latest by the Memphis Appeal, Odom has decided that
discretion is the better part of valor, and will be off for a safer
place as soon as his business affairs can be arranged.
The Governor of Arkansas has refused to interfere, because the Circuit
Court Judge at Marion has solemnly charged the grand jury as to their
duty toward the writers of threatening letters, and also toward those
who unlawfully drove citizens from their homes, etc. But this solemn
part of the proceeding was enacted, in spite of the fact that the
sheriff of Crittenden County was one of the leading spirits in the
outrage upon the defenceless black men, and the judge and grand jury
and all Crittendon County are far from expecting to hear of any white
man being arrested.
But last Sunday, Dr. Stith, one of the exiles, went back to Marion on
the morning train. He had heard that his wife was sick, and he said:
"If I am a man I must go to her." He was promptly arrested by the
patrol force at Marion and lodged in jail, where he is likely to
remain until next January meeting of court before he can have a trial.
There is nothing brought against him aside from his having been once
associated with the "offensive partisans." He had at one time been an
active politician, but more recently has devoted himself to his
profession, and was already known as a successful physician. Like
Odom, his character is not assailed: but he was educated, and
influential among the people.
Two young ladies, teachers from Memphis, one of whom had taught last
year at Marion, went thither soon after Dr. Stith's arrest, to make
inquiry about a situation for teaching.
They were closely watched, and in an interview were warned by a
reporter of the Memphis Appeal that it was not safe for them to remain
in Marion. They had reason to think that they were being watched as
spies in the interest of the banished; hence their stay was very
brief.
When the Clerk Ferguson had vacated, a "white citizen" was at once put
into that office. It is a remarkable fact that, aside from a few hints
about the necessity of maintaining order and proceeding according to
law, the general tone of the press here is to the effect that this
occurrence, though unfortunate on account of its effect at the North,
was really justifiable.
The cruel wrong inflicted upon those who have no crime laid to their
charge, no personal reproach of character, is treated as though it
were but little more than a joke. If the two officials were guilty of
drunkenness no one doubts that they could have been legally removed
from office. If the colored people at Marion are divided into
factions, then the whites could the more easily combine forces against
the officials in question, or any political ring which may have
existed. But there was a general Negro uprising threatened, and in
order to save their own lives the whites made haste to get into the
field first. This is the avowed excuse. But it is certain that no one
believes there was serious danger of a Negro uprising. The men
arrested and banished were unarmed, and taken by surprise. If they
were in any sense desperate or dangerous characters they turned
cowards suddenly, making no resistance. Indeed, there is but one
excuse for their bloodless surrender. They display to the world the
utter groundlessness of the charge of a conspiracy. No dynamite bombs,
no loaded weapons, no evidence of organized bands were discovered.
In all the history of the shot-gun policy and the unnumbered outrages
committed, there are on record few, if any, cases of conspiracy
against life and property on the part of the Negro. But the true
animus of the Crittenden County affair, I think, is found in the
current declaration which is used at Marion on the part of the brave
men who drove out these exiles, viz.: "We don't want any educated
niggers, and won't have 'em here, not even to teach school."
It should not be overlooked, that in this instance there is fully
revealed that singular idea which so widely prevails at the South,
viz.: A Negro is in his place only and always as a subordinate. It is
assumed that to educate him unfits him for his mission in life, unless
that education looks simply to some hand service.
With this fact before us, we can explain the dead silence of the
pulpit and the press of the South as touching the first principles of
justice.
The end justifies the means when "Negro rule" is to be prevented, and
to protest against this bold subversion of the great principles of
citizenship in the Republic, is to "wave the bloody shirt." We will
admit that it is by no means desirable that a mass of illiterate
people should hold sway, but we claim that the Southern white people
can break the "color line" if they will, by admitting frankly the
rights of the Negro, and by encouraging him to aspire to an
intelligent and worthy manhood.
* * * * *
EXTRACTS.
Fifty years ago there was a boy in Africa who was taken prisoner in
one of the fierce wars between the tribes, and was carried away from
his home to be sold as a slave. First he was sold for a horse. Then
his buyer thought him a bad exchange for the horse, and compelled his
master to take him back. Then he was sold for so much rum.
This was called another bad bargain by the man who had bought him, and
again he was returned, to be sold for tobacco with the same result.
Nobody wanted the poor, miserable slave-boy, who was on the point of
committing suicide when he was bought by a Portuguese trader and
carried away in a slave ship. How little that wretched boy knew what
the future had in store for him as he lay chained in the hold of the
crowded slave-ship! But one of England's war ships that were clearing
the high seas of the slavers bore down upon the Portuguese vessel,
rescued the captives, and the African boy was placed under Christian
influences, baptized and educated, and to-day he is Bishop Crowther,
England's black Bishop in Africa.--The Gospel in all Lands.
* * * * *
A very obliging Indian.--Dr. C.A. White, Professor of Paleontology in
the Smithsonian Institution, relates this pleasing incident. Being in
the Ute country a year or so ago, in pursuit of scientific facts, he
found himself on one occasion encamped some fifty miles from Uintah
Agency. Being desirous of sending a letter to his wife in Washington,
he entrusted it to an Indian who, he learned by signs, was on his way
to the agency. He was not sure that the Indian understood what he
desired him to do with the letter, but took the risk of that. His wife
received the letter and was surprised at finding it postmarked Salt
Lake City. The Doctor afterward learned that the Indian arrived at the
agency just after the mail had gone, and knowing that it would be a
month before another mail would be sent out he actually carried the
letter to Salt Lake City, a distance of 225 miles, for this white man
whom he had never met before, and whose name he did not know.
Doubtless the Indian thought the letter of great importance, but where
is the white man who would have done as much for his best friend,
without the hope of reward or even thanks?--Council Fire.
* * * * *
SCHOOL ECHOES.
In 1864 in Memphis, in a refugee school that I visited while chaplain
in the army, the Bible lesson was John xv., "I am the vine and my
father is the husbandman." One little fellow recited it thus: "I am
the vine and my father is a married man."
What for we come to this school.--We come for to intelligent about the
civilization ways, and we want to American write, we want to American
home, and we want friendly each other with the white people. We are
commence learning discretion and we are works our own hands. My
conscience has cried because our Indian they can not do nothing with
their hands and when I look back our old Indian ways I am great sorry,
but when I looked future I have examined with careful attention, and I
very great pleasure. Last summer I went home. I worked at harness, but
I don't know some about measure length and wide, cut off I
know but not perfectly, so I come back to school again, because I want
to learn perfect all things about harness make without anybody help
me.
* * * * *
ROME AND THE FREEDMEN.
We present below two articles on this subject. The first is from a
London paper and the second is from one of the many able papers edited
by colored men. As to the facts alleged we have no definite
information. When the slaves were emancipated the Roman Catholics made
very decided efforts to win them. It was supposed by Protestants that
the grand ceremonials, the gaudy vestments, the music, and especially
the welcome which the Papal Church was said to give to all men
irrespective of riches, race or color, would attract the Freedmen. But
the expectation was not met; the Freedmen were not attracted, and soon
the special efforts seemed to cease. But Rome never surrenders, and
those efforts may now be resumed. We invite attention to the two
articles.
From "THE CHRISTIAN."
Romanism is spreading among the colored people of the American
Continent, and it is said that several Negroes are now in training in
Rome and elsewhere to become priests. The American Roman Catholic
papers say that the cause is not far to seek, the Roman Catholic
Church being 'the only one on this continent offering the Negro
communion on terms of equality.' If this is not true all round, it
certainly is the fact that outbreaks of the so-called
'color-prejudice' have been of but rare occurrence among the
Romanists, and that they are apparently reaping the result in a large
accession of numbers.
From "THE NEGRO AMERICAN."
Few persons are aware of the rapid spread of Catholicism among the
colored people of this country. From the American Catholic Tribune,
the organ of the colored Catholics of America, we obtain facts that
are truly startling. Young colored men are now in Rome and in the
Catholic schools and colleges of the United States, preparing for work
among their people in America, and Africa as well, while to-day
missionaries are everywhere busy, sowing the seeds of Catholic belief
and worship. These teachings are eagerly accepted by the colored
people. The cause of this success among them is not far to seek. The
Catholic Church, of all which are ruled by whites on this continent,
is the only one offering the Negro communion on terms of equality.
While the Southern Protestants are setting up separate synods,
councils, presbyteries and conferences for the Negro, and the
Y.M.C.A., with the same narrow spirit, is refusing colored men seats
in its councils, while Northern Protestants are either neutral in this
matter of caste or only half-hearted in crying down upon the
sin of it; the Catholics alone have accepted in a full and liberal
sense the command, "preach my gospel to every creature," and have
extended fellowship to all, regardless of race, color or condition. It
matters not what their motive is. The fact stands boldly out. True,
instances are occurring of outbreaks of color-prejudice among the
Catholics, but the policy of the church is openly and boldly against
discrimination of whatever sort among its members. The fear of "social
equality," that shadow of a something that never did, and never can,
exist, that bug-bear of illiberal minds and narrow culture, does not
stand guard at the doors of this church to drive away the colored
worshipper or compel him to sit at the second table at the Lord's
feast. Is it to be wondered at, then, that the colored people are
flocking to the Catholic fold? This they will continue to do, so long
as the spirit of caste dictates the policy, and governs the action, of
the white Protestants of the United States.
* * * * *
THE SOUTH.
VACATION ECHOES.
REV. G.S. ROLLINS.
I wish some of our home friends who complain of dull, unprofitable
prayer-meetings could step into one of the kind we have in our colored
churches. One soon loses sight of mispronunciation and wretched
grammar in listening to the sensible, meaty, forceful ideas which many
of these negroes can express. You cannot go to a prayer-meeting
without bringing something away.
One good old mother in Israel said to me lately, in regard to the
weekly prayer-meeting: "I begins in de mawnin' to lay my plans fur dat
meetin', an I don stop ter eat so's to get my work along froo de day.
And I tinks and prays a heap about dat meetin' all day, I does."
How many of you at home do as much for your prayer-meeting as this
poor old colored woman? No dull summer prayer-meetings when church
members go prepared like this. I have said that these people have
ideas and can express them. At my last prayer-meeting before departing
for my vacation, one good brother prayed that the "Lord would bless
the pastor in his absence and continue to fill him up with new things,
so he can give them out to us." The pastor is filling up as fast as
possible.
One of the questions most often asked is, "Are the colored people
improving?" One has to say, "Of course they are." But are they
progressing rapidly? Yes and no. Yes, considering their antecedents
and present advantages. No, if one were to measure their rate of
progress by our impatience. The surest progress is not the swiftest.
Slow and sure is the rule by which we work. Statistics but feebly tell
the story of the improvement of the Freedmen since the war.
They can best testify concerning the advance who have been in the
field since the beginning of the work.
But even if it is slow, it pays well. There came into my church one
Sunday not long ago a poor old lady who was a comparative stranger in
the city. During the sermon she sat with mouth, eyes and ears open.
After the service she came to me and said, "I tank de Lord He bro't me
year. I done been gwine ter church dese fifty years, an I nebber heard
de tex 'splained befo." This old lady has since united with our
church, and when she is not there I know something serious is the
matter at her home. It is worth a year's preaching to have the
privilege of enlightening one benighted soul like this.
I called recently on an old gentleman who had become generally
disgusted with "dese yere churches roun year." I found him poring over
a big, well-worn Bible, the perspiration pouring down his shiny face,
and with a big pair of spectacles resting on the tip of his nose. With
an air of superior wisdom he surveyed me over the top of the
spectacles, and then solemnly stated to the few who gathered around as
I sat down on an old soap box, "Dat a preacher? I kin tell a preacher
the fus question I ask him." Then taking off the spectacles and slowly
closing the big Bible, he went on: "Now I'se gwine to put you all a
question" (looking at the others) "an den I'se gwine ter ask de
preacher, an I can tell whedder he'm a good one or not." "Now," said
he, "when we gits cold and wicked follerin' our own ways, how does de
Lord brung us back again to our senses?" This question was put with
various modifications to each in turn until it came to me. "Now, what
does you say?" he said to me. I replied that my experience said
"Trouble." "Yah! Yah! dat's it, Trouble. You's answered it, shore;
dese yere ignorant niggers, dey don't know nuffin. Ise gwine up to
hear you preach next Sunday." And sure enough, there he was the next
Sunday and his wife with him. This is about the way we gather them in,
one by one.
A great many families are gathered in by getting their children
interested. A parent sends his little ones to our school and says: "I
never had no chance to git learnin', but I wants my children to have
it."
There, after all this rambling, I have reached the one idea which I
believe ought to stick in the mind of every A.M.A. worker and every
A.M.A. supporter--the children! If we can only teach them, save them,
the African in America and in Africa is saved. It seems to me this is
the solution of the problem. The longer one labors among the colored
people and learns them and their surroundings, the more difficult
seems the solution of the negro problem. Tourists in the South and
people at a distance are very prolific in suggestions as to the best
methods for elevating the negro. Why! visitors who have spent hardly
twenty-four hours in a Southern city can write home marvellous letters
as to the wonderful progress of the colored race, and prophesy a
speedy settlement of the matter of negro education and race prejudice.
It is a fact, however, that the longer one stays here the more
puzzled he grows about these matters. An old A.M.A. worker said
to me, "The first year of your work you will think you understand the
colored people pretty well; the second year you won't know quite so
much; the third year still less, and so on until by the tenth year you
will think you don't know anything about them." But we all come to one
conclusion, that all the trouble arising from race prejudice will pass
away as the negro rises. When he is able to intelligently exercise all
his rights, then the white man will have to acknowledge them. This
result is in the distance, and while due attention is given to the
older ones, yet the destiny of the colored race is wrapt up in the
rising generation. They are terribly endangered, but they must be
saved if the race is saved. A new generation, who knew nothing of
slavery but much of the dangers of freedom, are taking hold upon
manhood. They must be taught to read, to think, to work, to save and
to love goodness for its own sake. If all this can be brought about I
believe the Negro question will be settled. This must be done. I trust
that not all of the 1,500 who have lately signified a willingness to
enter the mission field will suppose that all of the ignorant and
needy millions are on the other side of the globe. We hear a good deal
just now about patriotism. Now, how can one better prove his
patriotism than by giving his money or service to save his country
from ignorance and degradation? It will pay you back in dollars and
cents, to say nothing of the reward of learning that "it is more
blessed to give than to receive."
* * * * *
INTEMPERANCE.
The few lines below indicate the quality and flavor of the papers
read by the graduating class at Atlanta University.
One of the great causes of intemperance in our land is that lack of
self-respect which the present state of society induces among the poor
and laborious. Just as long as wealth is the object of worship and the
measure of men's importance, and is regarded as the badge of
distinction, just so long will there be a tendency toward
self-abasement and self-abandonment among those whose lot gives them
no chance to acquire it.
Such naturally feel as if the great good of life were denied them.
They feel themselves neglected. Their condition cuts them off from
communion with educated and refined people. They think they have
little or no stake in the general weal of life. They feel as though
they have no character to lose, consequently intemperance takes
possession of them.
This evil of intemperence is said by some to be the greatest of all
evils. It is the cause of the ruin of some of our fathers and
brothers, and I am sorry to say it ruins some of the mothers. When we,
the temperance girls and boys, ask them to leave off their habit of
drinking, they tell us that it does them good. When cold it makes them
warm, when warm it makes them cold. When troubled, it cheers
them. When weak, it strengthens them. It is certainly killing them by
degrees.
* * * * *
STUDENT'S LETTER.
THE BLUE-JACKET TEACHER--FIRST SCHOOL EXPERIENCE.
From youth I was impressed that the "Yankee" was the terror of the
world, capable of literally swallowing a small fellow, so it was with
great difficulty that Judge M.J. S----, a Southern white man, induced
me, in 1873, to enter Burrell Academy, then an A.M.A. school located
in Selma, Alabama, and taught by some of those "blue jacket" beings
whose names did not always begin with "blessed." The principal having
sent me to Grade 2, I followed a little girl to the door of that room.
She passed in while I stood at the door and thought thus, "Shall I go
in here when one of those awful "blues" is there?" Half doubting, half
fearing, trembling throughout, I slipped shyly inside the first
school-house I ever entered, and lo! to my greatest surprise there sat
a woman who was anything but "blue," whose face was as white and fair
as any ever seen, whose hair was slightly golden, whose voice seemed
more sweet, mellow and musical than the softest flute note; she was
one whom all praised and loved. The only blue about her was her eyes,
which marked her pure Saxon lineage.
When I felt sure that no monster would suddenly spring from those
queer walls of white and black, I silently exclaimed, "Why, that's a
white woman!"
In March, 1873, she began teaching me the alphabet, when I was
thirteen years old. I had no mother and no home or friend, other than
Judge S----, in whose family I served.
In 1874 he left the city, leaving me homeless. I vainly sought work
but was turned away with "too small."
Pinched and pressed by hunger and want, I was despairing when that
angel-like teacher, one of the purest and best of women, came to my
rescue, and thenceforth with her own hands and earnings continued to
help supply all my needs--material and spiritual. She taught me the
alphabet of school, of life and of heaven; she influenced me to pray,
and in answer to our prayers I was converted and joined the church in
1875.
In May, 1879, finishing the course, I graduated from Grammar
Department A, of Burrell Academy, and began teaching in Cato, Miss.,
in 1880. In the autumn of this year, I entered the Normal and College
Preparatory Departments of Talladega College, and graduated in May,
1884.
Returning to Preston, Ga., I resumed my school work, whence I was
called to a position in Burrell Academy under Prof. Edwin C. Silsby,
Principal. Upon the resignation of the above named gentleman,
in 1885, I was finally chosen principal of that school. This position
I still hold, striving to perform in the most faithful, earnest and
satisfactory manner the work of him that sent me.
The first money earned by me as teacher, went toward the purchase of
the home now owned and occupied by us. My good friend, who labors
to-day in Beaufort, N.C., having helped me through college and seen me
launch upon life's tide, seemed to say, "My boy, do not drift, but
steer straight for heaven's port, and do unto others as I have done
unto you." For me, her prayers still ascend, unto me, her wise counsel
still comes, and upon me, her benedictions still rest.
In conclusion I say God bless you, A.M.A. for sending such a laborer
into the field, for if there is, or shall be, in me anything of
manhood, worth or useful service to my country, my people and my God,
the credit is due to her.
ALEXANDER A. PETERS.
* * * * *
THE INDIANS.
MR. MOODY'S MISSIONARY MEETINGS.
REV. MR. SHELTON'S ADDRESS
Mr. Moody's Missionary Meetings have been a marvel in their
conception, in their remarkably large audiences and in the still
more remarkably able and interesting class of speakers--some of them
from distant mission fields. They show how broad and many-sided is
Mr. Moody's mind and heart.
At the meeting held August 8th, Rev. C.W. Shelton, the Financial
Secretary for Indian Missions of the American Missionary
Association, was invited to address the meeting. We condense from
the Springfield Union an outline of Mr. Shelton's stirring address,
and its effect upon Mr. Moody and others in attendance, with the
practical results.
The most stirring address of the morning was delivered by Rev. Chas.
W. Shelton of New York City, on the Indian problem. He stated the
problem with simplicity and dignity, but when he got worked into his
theme, he became eloquent in his description of the position of the
Indian people and their strong desire to receive the gospel. While he
was illustrating his argument with pathetic incidents in his
experience, there were many of his audience in tears.
The speaker described the Indians themselves; their first
characteristic was the deep religious nature which swayed their whole
life. They prayed oftener and more fervently than Christians,
worshipping everything that was unknown and mysterious; of which the
saddest thing was that the Indian's gods were all gods of anger,
involving sacrifices. To show the extent to which the Indians would
sacrifice themselves to appease their god's anger, a very touching
story was told of a boy torturing himself for the recovery of
his sick mother. At the close of the Mohonk Conference, two years ago,
our committee went to President Cleveland to petition in regard to
methods. He said that he sympathized with all our methods and ideas.
"But," he said, "gentlemen, you may do all you can at Mohonk, I may do
all I can here in the White House, and Congress may do all that they
can over there, but," and he turned and picked up a Bible, "gentlemen,
after all, that book has got to settle the Indian problem."
(Applause.) And the President was right. Before you can do anything
for the preservation of the Indian you've got to give him a new hope,
a new salvation. I have studied many tribes, and have never found a
tribe or village of Indians or a single Indian civilized before he was
Christianized.
The speaker next considered the question whether the Christianization
of the Indians was possible. This he answered by the case of the 400
Indians taken captive in the Sioux war which followed the Minnesota
massacre of 1862. In the fall of that year, a missionary went to their
prison, and in the next six months taught 392 to read and established
a church with 295 members. Subsequently President Lincoln pardoned all
but 39 and the survivors went among the Sioux, and the speaker
considered the ten Christian churches and 2,000 Christians among the
40,000 Sioux to be owing to this church of prisoners. In Dakota, every
one of the 40,000 Indians was ready to receive the gospel.
On Mr. Moody's asking how much he wanted, he said that it took $400 to
start a station, and $300 a year to keep it up. He then related a very
pathetic story of an old Indian who traveled 150 miles across the
Territory seven times to get a missionary sent among his people. The
difficulty in getting one arose from the society sending the
missionaries, whose debt was so large that the executive board had
refused to send out any more. ("Board wants more faith," put in Mr.
Moody.) The old man finally went back to his people, saying sadly:
"They must die in their darkness; the Christian people of America
haven't interest enough in the poor dying Indian to try and help him."
Mr. Moody, who had been apparently deep in thought ever since the
speaker had mentioned the sum necessary to start a station, now broke
out, "Got a mission started where that old man wanted it?" in such an
earnest way that it brought down the house. But Mr. Moody wasn't
satisfied till Mr. Shelton answered in the affirmative, and added that
what he said of the Sioux was true of the other tribes, 68 of whom
were untouched by any missionary efforts. At this point, $300 was
handed to the platform to establish a station, and the audience grew
enthusiastic. The speaker continued, illustrating the need of
Christian work among the Indians and their willingness to receive it
by telling a story of a little Indian girl who was converted while
dying. She asked of her teacher: "But, lady, how long have you known
of this beautiful story?" "Many years," replied the missionary. "And
how long has white man known of this?" "Oh, very many years."
"Lady, if white man has known about God and about heaven so long, what
for, why has he not told poor dying Indian about this before? If I
could only get well, I would go and tell all my people this beautiful
story about Jesus and home," and with those words, "Jesus and home,"
her eyes closed forever.
In answer to Mr. Moody's questions, he described the stations, little
buildings of three rooms, and the missionaries' life, at home, and
teaching the Indians to cultivate the soil, as well as preaching to
them; his wife also teaching the women. The audience had become quite
enthusiastic by the time he finished his eloquent appeal, and at this
moment Mr. Sankey offered $700 to start one station, and shortly after
Mr. Moody pledged an equal amount. A lady then handed in $400 to go
with the $300 subscribed during the address. Mr. Moody himself then
made a brief appeal, speaking of the Indian boys and girls in his
school and the high rank they had taken. He offered a short prayer and
then dismissed the audience, telling Mr. Shelton to "make himself
plenty" around the buildings during the afternoon, and doubtless he
would receive more money.
Mr. Shelton did "make himself plenty" around the building, and the
result has been that nearly $3,000 were contributed either in cash
or in pledges that have since been redeemed. Still other
contributions are anticipated as the outcome of this fine address.
Three out-stations will be started at once in Dakota, one of them
bearing the name of Mr. Moody, another of Mr. Sankey, and the third
may be named Northfield or it may bear the name designated by the
donor.
* * * * *
THE CHINESE.
CONFUCIUS AND CHRIST--A LETTER FROM HONG SING.
It would be presumptious, I fear, for me to assume that the readers of
the Missionary remember the little sketch I gave some years ago of one
of our missionary helpers--Hong Sing. A very little man he is, in
"bodily presence weak" and in speech, for lack of lungs, sometimes "of
no account." Yet, though near-sighted almost to blindness, and though
often sick and always weary, in the intervals of work as a
house-servant he gained what seemed to me a remarkable knowledge of
the truth as it is in Jesus. The Bible was (and still is, I doubt not)
his unfailing companion, and its study his choicest rest.
Several years ago, his health became so precarious that he decided to
return to his native land. A letter from him, under date of "San Ning
District, July 9th, 1888," has interested me so much that I feel sure
that others will enjoy the reading of it. His English needs
straightening somewhat, for, while the words are ours, the idioms are
sometimes decidedly Chinese. I confess, therefore, to having done a
little correcting and even translating, yet, for the most
part, the letter is just as our brother himself wrote it.
"Mr. Pond:--Dear Brother, I must tell you that I think of you many
times and intended to write you many times, but some things prevented
me. I go out to tell the old, old story of Jesus, and many questions
have been asked. I am not able to write all, but I tell you a little.
Some ask: 'Do you believe our Confucius?' I said, 'I do.' 'Don't you
think his doctrine good?' I answer, 'Yes.' 'What was the matter, you
believe in Jesus, the foreign doctrine, and why not for our Confucius;
and what was the matter, you are entirely turned away from his
doctrine and not obey him; you think his doctrine not good enough for
you! He has taught us to worship the ancestors and also use a lamb for
sacrifice, why don't you obey?'
"Ques.--'Your Jesus men, was there any difference between them and
us?'
"Ans.--'No difference, our Jesus men wear hat just like your hat, wear
clothes like your clothes, walk just like you walk, but only one thing
was not like you--in worship. You all worship the idol, our Jesus men
worship the true God who is in heaven, and you all worship with meat
and fruit, etc., but we mean to worship with true heart. We believe
Jesus that we may obey Confucius doctrine, in which he has taught us
to be good. Those who are not Christians cannot obey what Confucius
taught. Before I became a Christian I was swearing and I speak evil
words, but since I believe in Jesus, these things I was entirely
stopped of. I remember Confucius has written in his book, teaching us
to be honest, and also say, vice things we must not look at, the vice
way we must not walk, the vice word we must neither speak nor hear.
How rarely I hear of a man who believes Confucius and does what he
taught. They are swearing all the time, speak the evil word all the
time, go among the bad women all the time. So this attests that they
do not obey Confucius, but disobey and dishonor him. Once we do like
the same, but since we found Jesus and believe he is our Saviour, we
stop to speak the bad word, stopped to gamble and smoke opium. Very
seldom I hear or see those who study Confucius do as the Jesus men,
for these are they that obey Confucius doctrine and keep his word. Why
cannot those disciples of Confucius be better men? Ah, Confucius only
a good man, he can only tell you the way how to be good man, but he
has no power to change your heart, and Jesus can if we trust in him.
This I know, for before I found Jesus I was always swearing and use
the bad language, but since I believe in Jesus and confess my sins and
ask him to forgive, I know that he has helped me to keep away from all
vice and has converted my heart that I might be a better man.
Therefore our Confucius was a man, but Jesus is God.'
"Another question they asked me: 'You say, whenever you pray to God,
God is there. Suppose you go to the stable to pray, do you think God
was there--such a dirty place--and hear your prayer?' I answer, 'Yes,
for God is everywhere. And though we call the place a dirty place, the
heart that prays may be clean. You see the sun rise in the
sky, its beams shine over all the world; God's eye the same, not only
see over the world but all through our hearts.'
"Mr. Hager (Missionary of the American Board in South China) has
opened a school in our district, so that I found a good opportunity to
speak in the name of Jesus. The seed was sown into their ears, but I
do not know what the hardest will be."
I have also received a brief but interesting note from another of our
former helpers--Wong Ock--a man of great fervency of spirit and a
diligent student of the Word. Years ago he joined the Salvation Army
and was sent to London to be trained for Army work in China. We had
lost sight of him, till this letter came. Though not connected with
the Army he is busy in Christian work, preaching in one of the Gospel
Halls in Hong Kong under direction of Dr. Ernest J. Eitel. For some
time before he left California he declined to receive any salary as a
helper, believing that the Lord would provide, and he is working still
upon this principle, and not without fruit. A note from Dr. Eitel
speaks of one of Wong Ock's hearers offering himself for baptism,
though the work had been in operation but three weeks.
In anticipation of the confirmation of the new treaty, the Chinese are
crowding upon us in larger numbers than at any time before for several
years. By hook or by crook they get in, finding no lack of American
lawyers ready to smooth their way, and when one opening in the
Restriction Act is closed to seek or make another. If well-supported
rumors are to be believed, even customs-officials have not always been
irresponsive to golden arguments. At any rate they come, and the
Central School in this city is crowded with pupils, the average
attendance for last month being 113, and the number present often
rising to 130 or 140. We are glad to welcome them, though with our
present force of teachers--which lack of means forbids us to
increase--the pressure for instruction in English interferes more or
less with that gospel teaching which it is our chief aim and our
sufficient reward to impart. Yet an earnest spirit pervades the
school, and, indeed in almost all our missions the outlook for harvest
seems to me more hopeful than ever before.
WM. C. POND.
* * * * *
BUREAU OF WOMAN'S WORK.
MISS D.E. EMERSON, SECRETARY.
WOMAN'S STATE ORGANIZATIONS.
CO-OPERATING WITH THE AMERICAN MISSIONARY ASSOCIATION.
ME.--Woman's Aid to A.M.A., Chairman of Committee, Mrs. C.A. Woodbury.
Woodfords, Me.
VT.--Woman's Aid to A.M.A., Chairman of Committee, Mrs. Henry
Fairbanks. St. Johnsbury, Vt.
VT.--Woman's Home Miss. Union, Secretary, Mrs. Ellen Osgood,
Montpelier, Vt.
CONN.--Woman's Home Miss. Union, Secretary, Mrs. S.M. Hotchkiss, 171
Capitol Ave., Hartford, Conn.
N.Y.--Woman's Home Miss. Union, Secretary, Mrs. William Spalding,
Salmon Block, Syracuse, N.Y.
ALA.--Woman's Missionary Association, Secretary, Mrs. G.W. Andrews,
Talladega, Ala.
OHIO.--Woman's Home Miss. Union, Secretary, Mrs. Flora K. Regal,
Oberlin, Ohio.
IND.--Woman's Home Miss. Union, Secretary, Mrs. C.H. Rogers, Michigan
City, Ind.
ILL.--Woman's Home Miss. Union, Secretary, Mrs. C.H. Taintor, 151
Washington St., Chicago, Ill.
MICH.--Woman's Home Miss. Union, Secretary, Mary B. Warren, Lansing,
Mich.
WIS.--Woman's Home Miss. Union, Secretary, Mrs. C. Matter, Brodhead,
Wis.
MINN.--Woman's Home Miss. Society, Secretary, Mrs. H.L. Chase, 2750
Second Ave., South, Minneapolis, Minn.
IOWA.--Woman's Home Miss. Union, Secretary, Miss Ella E. Marsh,
Grinnell, Iowa.
KANSAS.--Woman's Home Miss. Society, Secretary, Mrs. Addison
Blanchard, Topeka, Kan.
NEB.--Woman's Home Miss. Union, President, Mrs. F.H. Leavitt, 1216 H
St., Lincoln, Neb.
SOUTH DAKOTA.--Woman's Home Miss. Union, Secretary, Mrs. S.E. Young,
Sioux Falls Dak.
* * * * *
A SKETCH OF MISSION LIFE ON THE FRONTIER.
FORT YATES, DAK.
I am alone once more, all my company have gone. The plasterer has just
been here and I had to dismantle my house entirely for him; I am
therefore too tired to write. I have been putting up bulberry jelly
and am trying to get ready for my company, which will come the first
of September and stay until we all go together down to Oahe to the
meeting.
I feel that aside from the pleasure so much company gives me it will
help our work. This is the station farthest out in the wilderness, and
now that people know that soon the "native wild man" will be no more,
they all want to see him. I have two beds. When ladies come they fill
the bedrooms, and so if distinguished gentlemen come. I sleep either
in the kitchen or laundry on a blanket or robes. Several times this
year my bedrooms have both been full and I have made "down" beds on my
sitting-room floor for from two to six gentlemen. As I only have four
very small rooms, the kitchen floor is often covered, too, with beds.
My table is an extension table and my heart is an extension heart, but
alas for my dishes and silver! When Prof. W---- of Oberlin was here
the dishes would not go 'round and had to be pieced out; but, after
all, the guests have the best I can give them and have it freely, and
I gladly give them my services, and they seem to enjoy it.
I put up a log house for a work room and laundry; I helped an Indian
boy to make a shutter to the door and window and I did all the
dividing and helped lift the logs, and we put up a pretty good room,
and it only cost me twenty dollars, I believe; and O! what would I
have done without it, with my big washings and ironings and
inexperienced Indian woman to work! I secured a little lime from the
plasterer and I am going to try to whitewash inside with a broom--I
have no brush. The Indians all came home without signing either paper
for the Commissioners. They will not sell their land. I am very sorry,
for I think it the best thing for them.
* * * * *
RECEIPTS FOR AUGUST, 1888
MAINE. $375.48.
Auburn. Sixth St. Ch. 8.50
Augusta. Cong. Ch. 9.35
Bangor. J.G. Blake, 5; Geo. P. 19.00
Jefferts, 5; J.H. Crosby, 2; H.A.
Merrill, 2; J.R. Adams, 1; L.M.
Phillips, 1; F.O. Buzzel. 2; Mrs.
Fisher, 1
Blue Hill. Cong. Ch. 7.00
Brewer. First Cong. Ch. and Soc. 15.75
Dennysville. Cong. Ch. 11.08
Gardiner. Miss Sarah M. Whitman 5.00
Hallowell. A.F. Page, 25; Sylvanus 30.00
Smith, 5
Lisbon Falls. Mrs. S.W. Coombs 1.00
Machias. Sara Hills' Sab. Sch. Class. 1.25
for Ind. Student Aid, Santee Agency
Newcastle. Second Cong. Ch. 59.22
North Harpswell. Sab. Sch., 1.81: 5.70
Mission Band, 3.89; by Rev. J.
Dinsmore
Portland. Seamen's Bethel Ch. 40.00
Portland. J.J. Gerrish. Saint Lawrence 42.50
St. Ch., 17.50; for Indian M.
Saccarappa. Cong. Ch. 60.13
Thomaston. Cong. Ch. 10.00
Yarmouth. First Parish Ch. 50.00
NEW HAMPSHIRE. $194.30.
Acworth. Cong. Soc. 8.80
Bethlehem. Cong. Ch. 16.50
Concord. G. McQuesten, 5; "A Friend," 10.00
5
Epping. Miss Hannah Pearson, 5; Mrs. 8.00
S.T. Billson, 3; for Indian M.
Exeter. Mrs. E.S. Hall 20.00
Francestown. Cong. Ch. and Sab. Sch. 24.00
Hanover. Cong. Ch., Dartmouth College, 55.00
50; "Susie's Birthday Gift, Aug.
19th," 5
Hudson. Miss E.A. Warner, for Student 10.00
Aid, Talladega C.
Lyme. Cong. Ch. and Soc. 27.00
Mount Vernon. Dea. Wm. Conant. 5.00
Rindge. "A Friend" 10.00
VERMONT. $228.07.
Benson. Cong. Ch. and Soc. 26.55
Brownington. M.S. Stone 5.00
Castleton. Cong. Ch., for Prof. 7.93
Lawrence
Charlotte. Cong. Ch. and Soc. 26.45
Fairlee. "A Brother," for Atlanta U. 8.00
Granby and Victory. Cong. Ch. and Soc. 6.37
Johnson. First Cong. Ch. 13.00
New Haven. Miss A.W. Kent, for Atlanta 10.00
U.
Post Mills. "Friends," by Rev. L.E. 1.50
Tupper
Quechee. Cong. Ch. 14.85
Shoreham. Cong. Ch. 17.18
Wallingford. Cong. Ch. and Soc. 50.00
Waterbury. Cong. Ch. and Soc. 11.24
Westminster. "Mission Band." for 5.00
McIntosh, Ga., by Mrs. Ellen D.
Wild
Worcester. Ladies of Cong. Ch., for 5.00
McIntosh, Ga.
----. Mrs. J.N. Moore 20.00
MASSACHUSETTS. $4342.84
Abington. First Cong. Ch. 43.65
Amherst. Amherst College Ch., 132.63; 140.38
Second Cong Ch., 7.75
Amherst. First Cong. Ch., for Mountain 30.00
White Work
Andover. West Cong. Ch. 8.32
Arlington Heights. E.M. Juchan 1.00
Athol. Evangelical Ch. 78.45
Attleboro. Second Cong. Ch. and Soc. 75.00
Barre. Evan. Cong. Ch. and Parish 60.55
Bernardston. Miss M.L. Newcomb, for 100.00
Chinese M.
Boston. J.W. Davis, for Oahe Indian 75.00
Sch.
Boston "Union Workers." Union Ch., 10.00
for Atlanta U.
Boston Rev. Geo. F. Stanton, for 5.00
Prof. G.W. Lawrence
Brighton. F.G. Newhall 47.90
Dorchester. "A Friend" 1.40
Jamaica Plain. Central Cong. Ch. 50.00
Roxbury. Walnut Av. Cong. Ch. 244.05
------
433.35
Bradford. First Ch. and Soc. 36.81
Cambridge. Miss M.E. Smith's Sab. Sch. 9.32
Class. First Ch., for Student Aid,
Atlanta U.
Cambridgeport. Miss Hannah E Moore 8.00
Charlemont. Frank Eddy, for Indian M. 1.00
Conway. Cong. Ch. 4.00
Curtisville. Sab. Sch. of Cong. Ch., 22.46
for Oaks, N.C.
Dedham. "P.O. Box 61," for Prof. G.W. 10.00
Lawrence
Easthampton. Ladies' Benev. Soc., 2
Boxes of Books, etc, for Sherwood,
Tenn.
East Granville. Y.P.S. of C.E. 2.65
Falmouth. First Ch. 48.00
Fitchburg. H.M. Francis 15.00
Framingham. Plymouth Cong. Ch. and 64.89
Soc.
Gardner. First Cong. Ch., to const. 30.00
MRS. RUTH H. GREENWOOD L.M.
Groton. Union Cong. Ch. 148.00
Groton. "A Friend," 35 for Indian M., 55.00
10 for Chinese M., 10 for Mountain
White Work, and to const. M.E.W. a
L.M.
Hawley. Cong. Ch. 6.17
Hingham Center. Cong. Ch., for 10.00
Tougaloo U.
Hinsdale. Miss S.A. Newhall, for 5.00
Indian M.
Holbrook. Winthrop Ch. 35.00
Holliston. Cong. Ch., 81.43; "Bible 131.43
Christians of Dist. No. 4." 50.
Hyde Park. Minnie Farwell, .30; Gracie
Campbell, .25; for Oahe Indian Sch.
55
Lakeville. Home Miss'y Soc., for 17.50
Indian Sch'p
Lawrence. South Cong. Ch. 13.58
Longmeadow. "A Friend of Mission," 1 2.00
for Indian M. and 1 for Chinese M.
Marshfield. First Cong. Ch. and Soc. 126.32
Medway. "Friends," 2 Boxes of C.,
etc., for Sherwood, Tenn.
Mittineague. Southworth Paper Co., Box
of Paper, etc., for Sherwood, Tenn.
Mittineague. Miss Mary Houghton, for 2.00
Indian M.
Milford. Sab. Sch. of Cong. Ch., for 25.00
Atlanta U.
Millbury. "A Friend," 30, to const. 36.00
C.E. HUNT L.M.; M.D. Garfield, 5;
Lizzie M. Garfield, 1
Monterey. "For work of the A.M.A." 5.00
Newton Center. Sab. Sch. First Cong. 32.03
Ch., for Rosebud Indian M.
Newburyport. Mrs. Julia M. Balch, for 10.00
Indian M.
North Abington. Rev. Chas. Jones 1.00
North Amherst. Mrs. Geo. E. Fisher, 25.00
for Indian M.
Northampton. "Friends," for Indian M. 10.00
Northboro. Sab. Sch. Evan. Cong. Ch., 10.00
for Mountain White Work
Northfield. Ira D. Sankey, for Indian 700.00
M., New Station
Norfolk. Wm. E. Mann, for Indian M. 10.50
North Weymouth. Miss Edith M. Bates 2.00
Pittsfield. Second Ch. and Sab. Sch.,
a fine Bell and val. Box of
Articles, for Fort Yates Indian M.
Plymouth. Sab. Sch., Ch. of the 30.00
Pilgrims, for Rosebud Indian M.
Randolph. Miss Abby W. Turner 20.00
Shirley. "A Friend" 1.00
Southbridge. "Friends," for Talladega 3.00
C.
South Hadley Falls. H.W. Taylor, for 10.00
Indian M.
South Weymouth. Sab. Sch. Class, by 10.00
L.M. Pratt, for Talladega C.
Springfield. "H.M.," 10.00; "A 1011.00
Friend," 10; Mrs. H.M. Smith, 1
Sturbridge. Cong. Ch. and Soc. 40.60
Taunton. Sab. Sch. of Winslow Ch., for 20.00
Atlanta U.
Townsend. Cong. Ch. and Soc. 21.44
Upton. First Cong. Ch. and Soc. 63.00
Ware. Sab. Sch. East Cong. Ch., for 25.00
Santee Home, Indian M.
West Boxford. Cong. Ch. 8.35
West Brookfield. "W." 1.00
West Newton. Second Cong. Ch. 46.53
West Somerville. Mrs. N.B. Wilder, for
Prof. G.W. Lawrence. 50
Winchester. First Cong. Ch. 21.07
Woburn. Mrs. Eckly Stearns. 10.00
Worcester. N.W. Green, Pkg. Books, for
Sherwood, Tenn.
Uxbridge. John Williams 5.00
Hampden Benevolent Association, by
Charles Marsh, Treas.:
Monson 36.94
South Hadley Falls 12.00
Springfield. Mrs. Ed. Clarke 5.00
53.94
------
4,042.84
ESTATES.
Amherst. Estates of Mary Clark and 150.00
Achsah Smith. 75 each, by E.W.
Clark.
Winchester. Estate of Mrs. Harriet N. 150.00
Jackson, by A.C. Tenney, Ex.
------
$4,342.84
RHODE ISLAND. $261.99.
Bristol. Sab. Sch. of First Cong. Ch., 38.57
for Student Aid, Fort Berthold
Indian Sch.
Newport. Mrs. S.L. Little. 3.00
Peace Dale. Cong. Ch. 80.87
Providence. Beneficient Cong. Ch., 139.55
119. 55: N.W. Williams, 20.
CONNECTICUT. $1,977.47.
Barkhamsted. Cong. Ch. 3.50
Colebrook. Cong. Ch. 6.25
Derby. "A Friend," 20; Miss S.E. 22.00
Swift, 2, for Student Aid,
Tillotson C.& N. Inst.
East Hartford. Y.P.S.C.E. of South 40.00
Cong Ch. (Hockanum), for Indian M.
Enfield. Mrs. S.S. Wood's S.S. Class, 15.00
for Indian Sch'p
Enfield. Daniel H. Abbe 5.00
Fairfield. Mrs. Jonathan Sturges, for 25.00
Indian M.
Farmington. Edward Norton, for Student 20.00
Aid, Tillotson C.& N. Inst.
Glastonbury. D.W. Williams, for Native 75.00
Indian Miss'y.
Glastonbury. Helen S. Williams, for 0.25
Rosebud Indian M.
Greeneville. Cong. Ch. 17.00
Hartford. Sab. Sch., Pearl St. Cong. 34.22
Ch., for Rosebud Indian M.
Hartford. Newton Case, for Jewett Mem. 5.00
Hall, Grand View, Tenn.
Ivoryton. "A Friend," for Prof. G.W. 5.00
Lawrence
Kent. Miss M.A. Hopson, for Indian M. 1.00
Litchfield. Mrs. Joseph Adams, for 70.00
Indian Sch'p.
Litchfield. John O. Coit, for Indian M. 6.00
Lisbon. Cong. Ch. 23.25
Lyme. Grassy Hill Cong. Ch. 7.93
Monroe. "Friends of the Cause". 10.00
Monroe. Rev. H.M. Hazeltine, for 1.00
Freight
New London. "Trust Estate of Henry P. 200.00
Haven," for Tillotson C.& N. Inst.
New Milford. Sab. Sch. First Cong. 70.00
Ch., for Sch'p, Hampton N.& A.
Inst.
Norfolk. "A Friend," for Indian Sch'p. 10.00
Norfolk. "J.B.E.," for Jewett Mem. 10.00
Hall, Grand View, Tenn.
North Guilford. Mrs. Eben F. Dudley, 5.00
for Indian M.
North Stamford. "A Friend". 5.00
Norwich Town. "Cash," for Jewett Mem. 2.00
Hall, Grand View, Tenn.
Old Lyme. First Cong. Ch. 25.00
Oxford. Cong. Ch. 23.29
Plantsville. Sab. Sch. of Cong. Ch., 18.24
for Indian M.
Plantsville. Miss Jennie Smith, for 17.50
Indian Sch'p.
Plymouth. J.M. Wardwell, 20; Mrs. J.M. 57.00
Wardwell, 20; W.W. Bull, 10; B.B.
Wells, 7, for Jewett Mem. Hall,
Grand View, Tenn.
Prospect. Cong. Ch. 14.00
Redding. Cong. Ch. 23.63
Ridgebury. Cong. Ch. 2.60
Ridgefield. Cong. Ch. 18.92
Rockville. J.N. Stickney, for Indian M. 10.00
Salem. Cong. Ch. 10.00
Sharon. Cong. Ch. and Soc. 64.17
Somersville. Mrs. Orpha P. Smith, for 5.00
Beach Inst.
South Britain. Sab Sch. of Cong. Ch. 10.31
South Windsor. Sab. Sch. of Second 15.68
Eccl. Ch., 10.28; First Cong. Ch.,
5.40.
Stanwich. Mrs. Chas. Brush. 500.00
Thomaston. Young Ladies' Mission 100.00
Circle, 20; Aaron Thomas, 20; Mrs.
Geo. W. Gilbert, 10; Geo. C.
Gilbert, 5; C.H. Gilbert, 2; Mrs.
C.H. Gilbert, 1; Geo. B. Gilbert,
1; Chas. H. Gilbert, 1; W.
Woodruff, 10; T.J. Bradstreet, 10;
C.E. Thomas, 5; L.A. Morse, 5; Geo.
A. Stoughton, 5; Geo. H. Stoughton,
2; Mabel Freeman, 2; Mrs. J.S.
Eastwood, 1; for Jewett Mem. Hall,
Grand View, Tenn.
Thomaston. Cong. Ch. 10.56
Tolland. Lucy L. Clough 20.00
Washington. Cong. Ch. 57.22
Waterbury. "A Friend," for Indian M. 10.00
Waterbury. Mrs. Mary A Brooks 5.00
West Chester. Ladies of Cong. Ch., for 12.00
Conn. Ind'l Sch., Ga.
West Haven. Mrs. E.C. Kimball 5.00
Wethersfield. Cong. Ch. 59.50
Windham. Cong. Ch. 21.95
Windsor. Sab. Sch. of Cong. Ch., for 70.00
Rosebud Indian M.
Winsted. D. Strong, 20; C.B. Hallet, 96.50
10; J.L. Griswold, 10; Henry Gay,
10; "A Friend," 10; Mrs. R.E.
Holmes, 5; M.B. Dudley, 5; J.J.
Whiting, 5; L.W. Tiffany, 5; H.H.
Kelsey, 3; Chas. Moore, 2; E.B.
Gaylord, 2; Miss N.D. Camp, 1; W.J.
Garvin, 1; "Cash," 1; "Cash," 1;
"Hosiery Hands," friends of W.F.
Taylor, 5.50; for Jewett Mem. Hall,
Grand View, Tenn.
NEW YORK. $5,078.18
Brooklyn. S. Ballard, for School 1200.00
Building, Macon, Ga.
Brooklyn. "A Friend." by S. Ballard, 500.00
for Macon, Ga., to Purchase Land.
Brooklyn, E.D. Mrs. J.M. Hyde 1.00
Chenango Forks. John B. Rogers. 10.00
deceased, 5; Cong. Ch. and Sab.
Sch., 5; by Emma W. Ely, Treas.
Comstock. Russell Ranney. 20.00
Deansville. Mrs. L.A. Peck. 1.00
Eaton. Cong. Ch. and Soc. 10.00
East Bloomfield. Sab. Sch. of Cong. 81.64
Ch., for Santee Indian Sch.
East Otto. Cong. Ch. 5.00
Elbridge. Cong. Ch. 3.00
Fairport. Mrs. Garry Brooks, for 10.00
Student Aid, Tillotson C. and N.
Inst.
Gerry. Mrs. Mary A. Sears 198.36
Granby Center. J.C. Harrington, 10.00
deceased, by Jay C. Harrington
Jamestown. Sab. Sch. of Cong. Ch., 9.18
8.18; Mrs. J.L. Hall, 1.
Lockport. "Friends," for Freight 1.50
Mexico. Mrs. M.A. Gould,.50; Mildred
Gould,.10. 60
New York. Mrs. J. Leaich, for Indian M. 50.00
New York. The Misses Collins, for 35.00
Hospital, Indian M.
New York. J.D. Taylor, 5; Wm. M. 6.00
Denman, 1; for Jewett Mem. Hall,
Grand View, Tenn.
Norwich. "Two Ladies of Cong. Ch." 4.00
Oneida. E. Loomis 5.00
Orient. Cong. Ch. 14.98
Owego. Cong. Ch. 9.00
Patchogue. First Cong. Ch. 18.09
Perry Center. Cong. Ch. and Soc. 30.66
Perry Center. Sab. Sch. of Cong. Ch., 12.75
for Rosebud Indian M.
Perry Center. Sab. Sen. of Cong. Ch., 6.25
for Indian M.
Sag Harbor. Chas. N. Brown, for Indian 5.00
M.
Sing Sing. Mrs. Cornelia E. Judd, 20; 30.00
Mrs. Reuben Cole, 10
Syracuse. Plymouth Cong. Ch. 35.17
Utica. Caroline E. Backus, for Indian 3.00
M.
Warwick. Mrs. Sarah Welling, for a New 300.00
Teacher, Indian M.
Westmoreland. Mrs. Sarah M. Dann and 2.00
Sister, for Indian M.
------
2,578.18
ESTATES.
Perry Center. Estate of Simeon E. 2000.00
Barber, in memoriam of Geo. K. and
Mrs. Martha B. Sheldon.
Perry Centre. Estate of Simeon R. 500.00
Barber.
------
5,078.18
NEW JERSEY. $436.73.
Chester. Cong. Ch., 27.25; Sab. Sch., 31.73
4.48.
Jersey City Heights. Mrs. H.O. Ames 6.00
Morristown. Mrs. S.G. Owen. 200: Miss 400.00
M. Ella Graves, 200; for Teacher,
Indian M.
PENNSYLVANIA. $24.75.
Bradford. Chas. E. Webster. 5.00
East Springfield. Mrs. C.J. Cowles. 4.50
Scranton. Mrs. Jane L. Eynon, for 15.00
Indian Sch'p.
Sewickley. Mrs. E.H. Wilkine, for 0.25
Indian M.
OHIO. $493.83.
Adams Mills. Mrs. M.A. Smith. 10.00
Berlin Heights. Cong. Ch. 5.00
Cincinnati. Sab. Sch. Central Cong. 14.28
Ch.
Freedom. Cong. Ch. 8.00
Greensburg. Mrs. H.B. Harrington. 9.00
Harmar. Cong. Ch. 127.69
Mansfield. Mrs. F.E. Tracy and Mrs. 100.00
Avers, for Student Aid, Tillotson
C. and N. Inst.
Newark. Welch Cong. Ch. 14.46
Oberlin. C.V. Spear, for Jewett Mem. 10.00
Hall, Grand View, Tenn.
Pittsfield. Cong. Ch. 6.50
Ohio Woman's Home Missionary Union,
by Mrs. Phebe A. Crafts, Treas.,
for Woman's Work:
Cleveland. Euclid Av. L.H. M.S., 0.25
for Indian Sch'p Fund.
Columbus. High St. Ch. Y.L.H.M.S., 10.00
for Indian Sch'p Fund.
Garrettsville. L.H.M.S 5.00
Hudson. L.H.M.S. 7.00
Hudson. L.H.M.S., for Indian Sch'p 2.65
Fund.
North Bloomfield, W.M.S. 5.00
Oberlin. Second Ch., Ladies' Soc. 89.73
Painesville. L.H.M.S., for Indian 7.00
Sch'p Fund
Ravenna. Cong. Ch. L.H.M.S., for 5.25
Indian Sch'p Fund.
Ravenna. Sab. Sch. Cong. Ch., for 3.50
Indian Sch'p Fund
Sandusky. Sab. Sch. Cong. Ch. 22.69
Wellington. Cong. Ch. L.B.S. 15.00
West Williamsfield. W.M.S. 14.23
------
187.30
ILLINOIS. $584.44.
Amboy. Cong. Ch. 45.00
Avon. Cong. Ch. 4.80
Englewood. Sab Sch. of First Cong.
Ch., Box of S.S. Papers, for
Talladega C.
Chicago. First Cong. Ch., 92.48; 205.03
Western Av. Branch First Cong. Ch.,
1.20; New Eng. Cong. Ch., 80.57;
Lincoln Park Cong. Ch., 30.78
Chicago. South Cong. Ch. W.H.M.U., for 25.00
Woman's Work
Chicago. -- Babbit, Chest of
Carpenter's Tools, (val. 125) for
Tillotson C. and N. Inst.
Elgin. "Three Friends," for Prof. G.W. 5.00
Lawrence
Gridley. Cong. Ch. 6.65
Griggsville. Mrs. Anna E. McWilliams. 5.00
Homer. Cong. Ch. 4.40
Joy Prairie. Cong. Ch. 35.25
Kewanee. Mrs. H.E. Kellogg. 3.00
Marseilles. Cong. Ch. 41.02
Ontario. Cong. Ch. 7.79
Payson. J.K. Scarborough. 100.00
Pecatonica. Cong. Ch. 3.00
Peru. J.W. Hopkins. 50.00
Prospect Park. Cong. Ch. 18.00
Quincy. Joshua Perry. 10.00
Rockton. Cong. Ch. 10.00
Ridge Prairie. Cong. Ch. 2.50
Thomasboro. H.M. Seymore. 3.00
MICHIGAN. $163.76.
Addison. Cong. Ch. 5.00
Allegan. Cong. Ch. 10.31
Ann Arbor. Mrs. R.M. Cady 1.00
Armada. Mrs. M.A. Judson. 4.50
Big Rapids. Cong. Ch. 4.45
Calumet. Ladies' Miss'y Soc., for 20.00
Athens, Ala.
Hillsdale. J.W. Ford. 1.00
Homestead. Sab. Sch. of Cong. Ch. 7.50
Olivet. --, for Indian M. 100.00
Saint Joseph. Ladies' Soc., 5; Sab. 10.00
Sch., 5, for Fisk U
WISCONSIN. $410.76.
Beloit. First Cong. Ch. 151.26
Fond du Lac. Cong. Ch. (30 of which to 70.00
const. MRS. JAMES BASS L.M.)
Fort Atkinson. P.T. Gunnison. 10.00
Kenosha. Dr. Thos. Gillespie. 25.00
Rosendale. Daniel Clark, W.T. Innis, 15.00
O.M. Hoyt, Mrs. Carrie Parsons,
David Jenkins and I.N. Woodruff.
Sturgeon Bay. "Friends," Bbl. C.,
etc., for Sherwood, Tenn.
Viroqua. Ladies' Miss'y Soc., for 5.00
Sherwood, Tenn.
Wauwatosa. Cong. Ch., ad'l to const. 24.50
MRS. GEO. ROGERS and Miss LILLY
FOWLER L. M's.
------
300.76
ESTATES.
Monroe. Estate of H, E. Boardman, 110.00
M.D., by Mrs. S. C. Boardman, Execx
------
410.76
IOWA. $370.53
Ames. Cong. Ch. 15.00
Charles City. Sab. Sch. of Cong. Ch. 7.50
Davenport. Edwards Cong. Ch. 1.50
Farragut. Cong. Ch. 29.43
Grinnell Cong. Ch. 81.05
Hillsboro. John W. Hammond 5.00
Iowa City. Cong. Ch. 46.90
Keokuk. Cong. Ch. 53.94
Red Oak. Ladies' Miss'y Soc., 2 Bbls.
C., etc., for Sherwood, Tenn.
Storm Lake. Cong. Ch., 20; Jos. H. 22.00
Hoopes, 2.
Traer. Cong. Ch. 5.00
Woman's Home Missionary Union of Iowa,
for Woman's Work:
Cedar Falls. L.M.S. 6.64
Clinton. Ladies' Miss'y Soc. 5.00
Des Moines. L.M.S., North Cong. Ch. 6.26
Des Moines. W.M.S., Plym. Ch. 15.75
Marion. "Gleaners" 40.00
Miles L.M. Soc. 10.00
McGregor. L.M. Soc. 8.58
Magnolia. W.H.M.U. 2.65
------
103.21
MINNESOTA. $71.07.
Austin. Cong. Union Ch. 22.29
Brownsville. Mrs. S. M. McHose. 5.00
Minneapolis. Plymouth Ch., 14; First 18.32
Cong Ch., 4.32.
Owatonna. Cong Ch. 5.45
Saint Anthony Park. Cong. Ch. 11.50
Saint Paul. Class of Boys, for 1.50
Talladega C.
Springfield. Cong. Ch. Children's Day 7.01
Coll., 520; Sab. Sch., 181.
MISSOURI. $16.00.
Kidder. First Cong. Ch. 10.00
Laclede. Mr. and Mrs. E. D. Seward, 6.00
for Mountain White Work
KANSAS. $21.00.
Manhattan. Mrs. Mary Parker of Cong. 20.00
Ch.
Plevna. Cong. Ch. 1.00
DAKOTA. $35.94.
Chamberlain. Cong. Ch. 8.00
Elron. Cong. Ch. 1.00
Oahe. Endowment Fund, for Oahe Indian 20.00
Sch.
Valley Springs. Miss'y Soc., by Mm J. 1.94
K. Cook, Treas.
Dakota Woman's Home Missionary Union, 5.00
for Woman's Work, by Mrs. Sue
Fifield, Treas.; Sioux Falls,
King's Daughters
NEBRASKA. $37.00.
Exeter. Young Ladies' Miss'r Soc., for 5.00
Woman's Work.
Omaha. Third Cong. Ch. 24.00
Princeton. Ger. Cong. Ch. 3.00
Santee Agency. J. A, Chadbourne, for 5.00
Mountain White Work
OREGON. $33.00.
Myrtle Point. C. C. Stoddard. 3.00
Portland. First Cong. Ch., to const W. 30.00
H. Holcomb, L.M.
COLORADO. $30.00
West Denver. Cong. Ch., 15.11; Ladies' 30.00
Miss'y Soc., 13.37; Y.P.S.C.E.,
1.62, by Rev. R. T. Cross
DISTRICT OF COLUMBIA. $11.00.
Washington. Lincoln Memorial Ch. 11.00
VIRGINIA. $5.30
Herndon. Cong. Ch. 5.30
NORTH CAROLINA. $3.10.
Harrisville. Cong. Ch. 1.60
Nalls. Cong. Ch. 0.50
Troy. S.D. Leak. 1.00
TENNESSEE. $12.00
Macon. Tuition. 1.00
Marietta. Cong. Ch., 75c.; Sab. Sch., 1.50
75c.
MISSISSIPPI. $2.50.
Tougallo. Tuition 2.50
LOUISIANA. $100.00.
New Orleans. S. B. Steere, for Theo. 100.00
Student Aid. Talladega C
INCOMES. $100.00.
Avery Fund, for Mendi M. 50.00
Hayel Sch'p Fund, for Fisk U 50.00
ENGLAND. $10.00.
Chigwell. Miss S. Louisa Ropes. 10.00
======
Donations. 12,413.04
Estates. 2,901.00
Incomes. 100.00
Tuitions 10.50
------
Total for August 15,433.54
Total from Oct. 1 to August 31 261,318.27
======
FOR THE AMERICAN MISSIONARY
Subscriptions for August 23.60
Previously acknowledged. 874.01
------
Total. 897.61
======
* * * * *
H.W. HUBBARD, Treasurer,
56 Reade St, N.Y.
* * * * *
Advertisements
HYMN AND TUNE BOOKS FOR ALL SERVICES.
* * * * *
LAUDES DOMINI.
This latest of Dr. Chas. S Robinson's famous hymn and tune books has
already been adopted by hundreds of churches. Choirs and congregations
are charmed with the richness and great variety of its music.
SPIRITUAL SONGS FOR CHURCH AND CHOIR.
Is used with satisfaction in thousands of churches. It is preferred by
those who enjoy selections from the better class of what is commonly
called popular music. It is less expensive than "LAUDES DOMINI," and
there is a cheap edition of it without music.
ABRIDGED EDITION LAUDES DOMINI.
A complete book for churches which prefer a more limited selection of
hymns and tunes. It is also well adapted to use in colleges, or in the
prayer-meetings of churches possessing a fair amount of musical
ability.
SPIRITUAL SONGS FOR SOCIAL WORSHIP.
More than 200,000 copies of this popular prayer-meeting hymn and tune
book have been sold. It never fails to give satisfaction.
An edition is now ready, bound in boards, with tunes, only FORTY CENTS
PER COPY. And a "words only" edition, in paper covers, at TEN CENTS
PER COPY.
FOR THE SUNDAY-SCHOOL.
A new selection by Dr. Chas. S. Robinson will soon be ready, which
will doubtless be the best book of its kind ever issued.
THE CENTURY CO., 33 East 17th Street, NEW YORK.
* * * * *
ANDREWS MANUFACTURING CO.
School, Church, Chapel and Sunday-School Seating.
[Illustration]
DOVETAILED SCHOOL-DESKS, GLOBES, MAPS, CHARTS, BLACKBOARDS, &C.
CHURCH CHAIRS, PEWS, PULPITS, COMMUNION TABLES, COLLECTION PLATES,
&C., &C.
IMPROVED METHODS OF SEATING WITH SETTEES AND TAYLOR PATTERN CHAIRS.
Catalogues free on application.
* * * * *
ANDREWS MANFG. CO., 686 Broadway, New York
A.H. ANDREWS & CO., 195 Wabash Ave., Chicago.
Post and Stockton Sts., San Francisco
* * * * *
INK:
BLACK
VIOLET
PINK
RED
GREEN
You can make it yourself without the slightest trouble, and at a
saving of 200 per cent. with WALPOLE INK POWDERS, which will yield
several quarts of the best Ink in the world. Package of either color
25 cents. Liberal discount in large packages to parties desiring to
make Ink for sale. Used extensively by Schools, Banks, Merchants, and
Blank Book Manufacturers. Full information by circular, free by mail.
Address, Walpole Dye and Chemical Company, 119 Milk Street, Boston,
Mass., U.S.A.
* * * * *
WEBSTER
[Illustration]
3000 more Words and nearly 2000 more Illustrations than any other
American Dictionary.
* * * * *
Among the supplementary features, unequaled for concise and
trustworthy information, are
A Biographical Dictionary
giving brief facts concerning 9,700 Noted Persons of ancient and
modern times.
A Gazetteer of the World
locating and describing 25,000 Places; and a Vocabulary of the names
of Noted
Fictitious Persons and Places.
The latter is not found in any other Dictionary. Webster excels in
SYNONYMS which are appropriately found in the body of the work. Sold
by all Booksellers. Pamphlet free.
G. & C. MERRIAM & CO., Pub'rs, Springfield, Mass.
End of the Project Gutenberg EBook of The American Missionary, Volume XLII.
No. 10. October 1888, by Various
*** END OF THIS PROJECT GUTENBERG EBOOK THE AMERICAN MISSIONARY, ***
***** This file should be named 13641-8.txt or 13641-8.zip *****
This and all associated files of various formats will be found in:
https://www.gutenberg.org/1/3/6/4/13641/
Produced by Joshua Hutchinson, Josephine Paolucci, the PG Online
Distributed Proofreading Team and Cornell University.
Updated editions will replace the previous one--the old editions
will be renamed.
Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties. Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark. Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission. If you
do not charge anything for copies of this eBook, complying with the
rules is very easy. You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research. They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks. Redistribution is
subject to the trademark license, especially commercial
redistribution.
*** START: FULL LICENSE ***
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
https://gutenberg.org/license).
Section 1. General Terms of Use and Redistributing Project Gutenberg-tm
electronic works
1.A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.
1.B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works. Nearly all the individual works in the
collection are in the public domain in the United States. If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed. Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work. You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are in
a constant state of change. If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work. The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
1.E.2. If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges. If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.
1.E.3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder. Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.
1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form. However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form. Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that
- You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg-tm works calculated using the method
you already use to calculate your applicable taxes. The fee is
owed to the owner of the Project Gutenberg-tm trademark, but he
has agreed to donate royalties under this paragraph to the
Project Gutenberg Literary Archive Foundation. Royalty payments
must be paid within 60 days following each date on which you
prepare (or are legally required to prepare) your periodic tax
returns. Royalty payments should be clearly marked as such and
sent to the Project Gutenberg Literary Archive Foundation at the
address specified in Section 4, "Information about donations to
the Project Gutenberg Literary Archive Foundation."
- You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg-tm
License. You must require such a user to return or
destroy all copies of the works possessed in a physical medium
and discontinue all use of and all access to other copies of
Project Gutenberg-tm works.
- You provide, in accordance with paragraph 1.F.3, a full refund of any
money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days
of receipt of the work.
- You comply with all other terms of this agreement for free
distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark. Contact the
Foundation as set forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection. Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium with
your written explanation. The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund. If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund. If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law. The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers. It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need, is critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation web page at https://www.pglaf.org.
Section 3. Information about the Project Gutenberg Literary Archive
Foundation
The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation's EIN or federal tax identification
number is 64-6221541. Its 501(c)(3) letter is posted at
https://pglaf.org/fundraising. Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.
The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations. Its business office is located at
809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
[email protected]. Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at https://pglaf.org
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
[email protected]
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To
SEND DONATIONS or determine the status of compliance for any
particular state visit https://pglaf.org
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including including checks, online payments and credit card
donations. To donate, please visit: https://pglaf.org/donate
Section 5. General Information About Project Gutenberg-tm electronic
works.
Professor Michael S. Hart was the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone. For thirty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.
Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included. Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.
Most people start at our Web site which has the main PG search facility:
https://www.gutenberg.org
This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.
