THE FREEDMEN.

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

FIELD SUPERINTENDENT, ATLANTA, GA.

SUNDAY-SCHOOLS FOR THE FREEDMEN.

The International Sunday-school Convention at Atlanta, upon the motion of Rev. Joshua Knowles, of Georgia, passed this resolution:

“That the present mental and moral condition of the colored people of this country, especially their lack of proper and adequate instruction, is calculated to enlist our sympathy, and call forth our earnest prayers and endeavors in their behalf.”

At the request of the executive committee, Rev. W. S. Plumer, D. D., of South Carolina, spoke upon this resolution. The venerated man, cutting down the tangle about the entrance to the subject, showed that the prophetic curse uttered by Noah did not apply to the African race, but only to the Canaanites, a single branch of the family of Ham. He spoke of the Ethiopian eunuch as one of the first trophies of the Gospel out of the Jewish nation. Africa now says to us when we put the question: “Understandest thou what thou readest?” “How can I, except some one guide me?” And that is what these people are looking to us for to-day. Now a great work is to be done for these people, and it is to be done just as it is to be done for white folks. We must do this in self-defense. It is not possible that this great mass of uneducated mind can be among us without in the end doing great mischief. In 1825, Dr. John H. Rice predicted that if this country was ever desolated, it would be by some crisp-haired prophet, arising and claiming inspiration from Heaven, holding himself ready to lead on these people to damage and mischief of every sort. He had known for sixty years that colored children could learn by rote as well as white children; he had sometimes thought better. And here is encouragement. He had written a memoir of a Christian negro, Monroe. His own life had been saved by a negro, when, as a boy, he was capsized in the Ohio. “Be kindly affectioned toward these people,” said the patriarchal man in the spirit of the aged John, “and God will provide for them a future of great honor and usefulness among us. Let us love them and treat them as brethren, and remember that ‘the blood of Jesus Christ cleanseth us from all sin’—us, the black man as well as the white man.” In the printed report of that speech “applause” is counted nine times.

At that convention, in the report by States of Sunday-school work, Maryland announced three Sunday-school missionaries, one of whom labored among the colored people, and two teachers’ associations in Baltimore, one for the colored. “We wish it understood that we are taking care of the colored children and gathering them into our schools.” Virginia reported: “We are earnestly engaged in pushing the work among the colored population.” The colored Sunday-school organized in 1855, by Stonewall Jackson, was still alive, superintended by Col. Preston, and having as teachers some of the ablest professors in the university at Lexington. Experience has shown that the best way to elevate the colored man is to give him well-ordered and well-taught Sunday-schools. Florida said: “The work in colored schools is gaining ground, one of them having over 300 scholars.” Texas reported many flourishing colored Sunday-schools, and was happy to have one of her intelligent Christian colored superintendents in that convention.

Besides what is being done by the several denominations in their respective way, the American Sunday-school Union has in the South twelve of its missionaries. I met one of them the other day, Rev. J. J. Strong, whose field is the State of Alabama. In five years he had organized 157 schools, of which 37 were colored. Of the 142 schools aided by him, 58 were colored. He finds much aid and comfort at the home of Judge Thornton, in the northern part of the State. As he was about to start out on foot for the tour of the county, the judge said: “You must take my pony.” As the pony was known all over the county, he served as an introduction from the judge. This missionary is one of two who are sustained by one of those “unabridged” Christian men in the North. The other one works among the Swedes in Wisconsin. The salary and traveling expenses, and $100 to be given away by this worker in Alabama, uses up $1,100 a year in this excellent work of Christian philanthropy.

Besides all this at the South in this line, the American Missionary Association reports for the last year 5,894 Sunday-school scholars connected with its sixty-four churches. Then there is a vast amount of such work done every year that does not come into these statistics. During the last summer vacation Atlanta University sent out 150 day-school teachers, and Fisk as many more, and all our institutions furnish more or less of them. Nearly all of these also run for the time their own Sunday-schools, thus reaching many thousand children with the truth of God’s word. It is known that up to this time our colored teachers have reached 100,000 of these day scholars, a multitude of whom have been taught in Sunday-schools.

Talladega College, the last year, by its students, reached 1,200 Sunday-school scholars. In the past years they have reached, in all, 20,000. Out of these schools six Congregational churches have grown up. Rev. G. W. Andrews, the instructor in theology, has been accustomed to take his class on Saturday morning over the lesson of the next day, thus training them in a normal way as well as in the way of the truth.

I had the pleasure of attending, in the month of February, the convention held in New Orleans for organizing the State Sunday-school Association for Louisiana. Florida was organized the week after, which leaves only three State associations yet to be set up. At Atlanta, the delegates from the South reported their purpose to go home and organize every State. At New Orleans it was reported that Louisiana had already 96,000 children in Sunday-schools, and this is nearly one-seventh of the entire population of the State. With an association under the vigorous administration of its president, Mr. W. R. Lyman, and his live executive committee, it is hoped that all the parishes (counties) of the State will soon be organized, and the work greatly set forward. In that convention, colored delegates were present, participating. The resolution of the Atlanta convention quoted above, upon introduction by the man who was elected president, was unanimously adopted. Upon taking the chair, he assured colored people of sympathy and co-operation. Rev. W. S. Alexander, our president and pastor in New Orleans, who was made officially prominent in the convention, was also put on as one of the vice-presidents and one of the members of the executive committee of the State association. Two colored pastors were also put upon that committee. More and more the heart of the good people of the South is turning toward the colored children.

VIRGINIA.

The Work at Hampton, from a Three Months’ Observation.

REV. JOHN H. DENISON

“Arbores seret, diligens Agricola, quarum adspiciet baccam ipse nunquam.” A diligent husbandman plants trees, the fruit of which he himself shall never behold. With such sentiments did our excellent Arnold support us in the arduous pursuit of Latin prose composition. It is evident, however, that there is a difference in trees, if not in diligent husbandmen.

“Hampton Normal and Agricultural Institute” is a tree whose fruit may be speedily beheld, not only by those who planted it, but by those also who cultivate or enrich it. It is a paying investment. Every year it sends its roots deeper and stretches its boughs out farther. It commends itself to the practical Christian sentiment of the South. It is a peace-making force throughout this section. Its attitude towards all Southern questions is intelligent, considerate and just; it gives no sympathy to fanaticism on either side, and nothing but discouragement to political schemers. It sends out every summer the wholesome leaven of a class of young men and women who have been trained to teach intelligently; to use their hands as well as their heads; to see the dignity of labor; to accept the situation, and not to be ashamed of their color. In short, they are trained to the work that lies before them, and not trained away from it.

It is a rare thing for a graduate of the Normal School to enter into political life. Not one has been known to be a demagogue. The standard set before them is that of a hard-working Christian manhood; and it must be said that they bid fair to make the best citizens we have, in a time when the great demand is for men who will not work for an office, but who will work honestly for a living. Our country seems to be crying for a further supply of that article which forms the staple and the grit of nations—a contented, practical manhood—the “vir integer vitæ” of Horace, re-inforced by grace. It is that demand which Hampton is seeking to meet, and does meet, with its yearly class of graduates.

Many years ago all England was startled by the arraignment of an educated gentleman for stealing; he was a graduate of Oxford; he plead guilty, but said it was his only resource; he had not been able to find any business by which he could support himself honestly. Since then the history of our financial institutions has made it appear that this gentleman was not alone in his unhappy predicament; there has been a world of college education which has not fitted its beneficiaries to gain an honest livelihood. It has given them the accomplishments of a social rank, but not the power to earn that rank; it has simply made them miserable. It has done worse even: it has left them in the midst of a moral snare. It is the grand miscalculation of our educational system. Here are millions of acres at the South waiting to be reclaimed by skilful hands; here are thousands of educated men who cannot find an honest self-supporting business. The lever of education is not applied at the right place. It is the merit of Hampton that it does apply the lever at the right place. It trains the hand as well as the head. It fits a man to take up the work God has placed before him. It gives him the conditions on which a Christian life may flourish.

The religious teaching is evangelical. The school regards itself as representing the American Missionary Association, and is faithful to the trust. Nowhere can teachers be found more earnestly evangelical, laboring often beyond their strength to bring souls to Christ. To their honor be it said, however, that both Unitarians and Friends have not only contributed of their means in large proportion, but have also served in the work of education and Christian culture with the most unselfish devotion. They reap a far richer reward than that of theological proselytism. Their noble spirit, scorning all partisan ends, seeking only for an opportunity to do good, has greatly increased the humane and beneficent influence of the school; has caused it to be widely felt outside of its own walls, and to become every day more and more an instrument of peace and reconstruction.

There is a world of kindly deeds and neighborly acts which cannot be enumerated, but which prove to the community the kinship of our Northern Christianity, and they meet with a response. When a petition was presented this winter for the purpose of subjecting the school to taxation, a large majority of the most influential citizens in Hampton entered their protest, and the petition fell to the ground. It was a sign of the times.

The religious work of the school has been well directed, although not a thing that could be put in figures. It is largely an endeavor to counteract the tendencies of ignorance and prejudice in the colored churches and so give free play to the spirit of grace. A large proportion of the students are professors of religion when they come. The emotions and prejudices have been trained to excess by an ignorant but fervid system of religion which has exercised but slight control over immoral practices. The effort is to balance this by the cultivation of the conscience and understanding in Scriptural truth; especially to hold up before their minds the idea of an every-day religion and a practical Christian manhood.

The interest this winter has not reached the revival point, but students have been led to Christ from time to time. Our hope is not in transports, but in that steadily increasing lump of leaven, a practical, self-denying piety. It shows itself in the morale of the school. We have 316 students—214 boys and 102 girls; of these, 56 are Indian boys, and 9 Indian girls.

In such a mass of human nature, fresh from uncivilization, one might expect serious disturbances and scandals, not to say rowdyism; yet Washington’s birthday was celebrated on the open green by Negroes, and Indians who had just taken off their blankets, with an Arcadian good behavior, while blacks and aborigines met together in the school parlors and played games together, boys as well as girls, without indecorum. It is a frequent comment how little trouble they make, for so miscellaneous a collection. There is a spirit, an atmosphere of Christianity that pervades everything.

Perhaps the most striking fact of the winter is the Indian work. It is a pity that people at the North do not see the great importance of this, for it is much in need of funds. Four years ago a party of hostile Indians of the most intractable sort were captured and sent in irons to St. Augustine, under charge of Capt. Pratt, U. S. A. They were desperate fellows; one killed himself rather than submit. Under the Christian treatment of Capt. Pratt they experienced a wonderful change, laid aside their savage propensities, and heartily embraced the principles of civilization. A year ago it was proposed that they should be brought to Hampton. The experiment was tried successfully. They mingle in a kindly way with the negroes, and have manifested an earnest disposition to learn what they call the white man’s road. They have given up their tobacco and their whiskey; they hold prayer-meetings together, where one may hear their tones of earnest entreaty, pleading with God in their own language. Furthermore, they show their faith by their works, and may be seen digging ditches or picking potatoes with all the energy of an Anglo-Saxon. This for aboriginal gentlemen who, four years ago, accounted manual labor to be the deepest degradation to which a warrior could submit.

Best of all, they have manifested repentance toward God and faith in the Lord Jesus Christ. At the first communion in March, eleven of them are, at their own earnest desire, to be admitted to the church. Last summer the experiment proved such a success that the school offered to take 50 more, and educate them for Government, at the low rate of $167 apiece. It was too low an estimate; but it was thought that friends would help, especially in the erection of a building. They came last fall—40 boys and 9 girls—bright-faced, ready to learn, full of response to kindness. They are better than could have been expected; already some of them have shown an interest in Christ. No work could promise better. They have a great desire to learn, and are especially interested in the mechanical arts that will help their people toward civilization. Mr. Corliss has offered one of his engines for a machine shop, but there is no money with which to put a roof over it; even the Indian dormitory is yet unpaid for. For want of $18,000 the work is checked; but it is a vital work. If there are two classes of men to whom the people of the United States owe a helping hand, they are the Indians and the Negroes. Besides, it is God’s time; both races have been awakened to their needs; there is a cry for help. Even from the far neighborhood of Puget Sound have come letters asking if there is room at Hampton. The time has come for the elevation of the Indian race; the fulcrum is at Hampton. Here, too, is part of the lever; what we want is the other part.

“Freely ye have received,” Christ says, “freely give.” We cannot wash away our national injustice; God does not expect that. We can show penitence by our helpfulness toward those who have been its victims. So much God will expect, and it is likely to be sad for us if we fail to meet the expectation.

GEORGIA.

A Beginner’s Reflections—The Gospel—Congregationalism—The Negro.

REV. S. E. LATHROP, MACON.

I have been at this post for about three months, and as it is my first experience with the colored people, I may be pardoned for offering some impressions that have come to me since entering on the work. Having preached eight years to white people in the North, I was somewhat curious to compare the results of the same Gospel as applied to different races. The comparison thus far is entirely satisfactory. I am more than ever convinced of the priceless value of the Gospel as an elevating, purifying power in human hearts, no matter what is the color of the skin. Judging medicines by their results, we say that this or that is a specific for certain diseases; so judging Christianity by its results, as applied not only to different individuals but to different races, it is a specific for the deep-seated disease of sin everywhere.

As different doctors have formulæ of their own, differing more or less each from the other, so are the different sects or schools of religious thought. I, as a Congregationalist born and bred, the son of a Western Home Missionary, with Puritan ancestry running back to the days of John Robinson, am, as a student of human nature and of theological therapeutics, convinced more than ever of the value of our Puritan ideas, modified, mellowed and improved as they are by the additional light which has broken forth out of God’s word. I think Congregationalism is adapted to African as well as Caucasian Christians; both from its lack of iron-bound traditions and mannerisms, and “theological slang,” and also from its flexibility, its adaptedness, its “sanctified common sense,” which does not make a Procrustean bed of inflexible length for tall and short alike, nor like that which the prophet mentions, “shorter than that a man can stretch himself upon it, and the covering narrower than that he can wrap himself in it.” Its covering is, like Christ’s seamless robe, broad enough to envelop in its generous fold every forlorn heart.

I have also verified what I had before heard, that the Negro race is not all composed of Uncle Toms—that, in fact, such transcendent characters are rare. The negro is neither a prince in disguise nor a hero in rags. He is exceedingly human, fallible, ignorant, childlike, fickle, improvident, thoughtless. We could easily lengthen this catalogue of failings, painful things which oftentimes tend to discourage the Christian worker. But hence is all the more need of the Gospel among them. Their animalism makes necessary the proper antidote of spiritual training. Their unsteadiness calls loudly for patience, perseverance, courage, on the part of teacher and missionary. Past centuries mightily influence the present. When I consider how far from perfect is our boasted Caucasian race, and how the home pastors and home missionaries toil unceasingly amid difficulties to teach sobriety, self-control and an embodied Gospel among the world’s dominant race, I can have more patience with the lower strata of humanity.

Remembering the defalcations, the immoralities, the outbreaking evils which so often come to light among the white Christians, who have many centuries of Christian ancestors behind them, I can surely have more charity for these sable people who themselves dwelt in bondage so long, whose ancestors were slaves, and whose history shades off into the dim, remote, unknown past of savage Africa. Even the Jews, that remarkable people, known as they always have been for shrewdness, intelligence and business prosperity, after being enslaved in Egypt for some hundred years, were fearfully debased and demoralized, wandering in the wilderness many years, and even when they had conquered their promised land, were in turmoil and confusion. Can we expect better things of the sons of Ham? No nation can be “born in a day” whose minds and hearts are degraded by bondage for so long.

But there is evident progress. The colored people of Macon deserve praise for their efforts after a truer life. There are 10,000 of them in this city, and among them is much poverty and want. But others have, “since emancipation,” laid up property and secured comfortable homes of their own. Their children in school compare favorably in most respects with white children. Some of them walk three or four miles each way to attend our Lewis High School. The extravagance and effervescence of religious gatherings is becoming more and more toned down as intelligence increases. They are more and more winning the respect of the whites, and I think there is more disposition on both sides to live peaceably than at any previous time since the war. Our church and school have had various trials, but now the prospect seems more favorable. One man has united with the church on profession.

ALABAMA.

Revival in the Church and College.

REV. G. W. ANDREWS, TALLADEGA.

On March 2d thirty were received into our church, the fruits, in part, of a revival still in progress. It is the custom in the South to admit converts to the church on the first convenient opportunity, as in apostolic times, according to Acts ii. 47.

Of these thirty, seven were baptized in infancy, mostly by our own missionaries, ten years ago; three were immersed; the rest followed Ezek. xxxvi. 25. The youngest was not quite nine years old; the oldest was between sixty and seventy, and as happy a new-born soul as one often meets. Several were from forty to fifty. Five are heads of families, one of whom I have heard called “king of men,” because of his commanding influence. He says: “I mean to be as faithful in the service of Christ as I have been in that of Satan. I am now ready for any duty the church may impose upon me; be it easy or hard, it makes no difference to me.” His conversion has startled everybody. One little boy scarcely ten years old often prays intelligently and touchingly for a dear uncle and aunt, and asks others to join him.

All but two of the girls at Foster Hall are hopeful Christians; and of the forty-five young men who board at the same place, but four remain without a hope in Christ. Two in the higher normal room still refuse to enter upon the better life, and fourteen in the common school normal, out of the ninety in that department. The community outside of the college, our people say, was never before so awakened since the college was established here.

The meetings have been characterized by a wonderful freedom from excitement; indeed, I was never in a revival before where there was so little. It has pleased God in this instance to magnify preaching in a wonderful manner. Dr. Roy was with us a week lacking one day, and preached every night and on the Sabbath, interesting and profiting every one. One night many hearts were deeply moved by his tender recital of the “Old, old story of Jesus and his love.” We held extra meetings for two or three weeks. During the “week of prayer” and the remainder of January there were no conversions save one, that of “reckless George,” as he used to be called. He was one of our brightest young men, and his conversion made a deep impression. The revival did not commence in earnest until the first week in February, when there were twenty who turned to the Lord from the ways of sin. Since then the work has gone steadily forward.

This whole region seems ripe for a spiritual harvest; but whence are to come the reapers, as there is a limit to strength, and other duties press sorely. We cannot have many more extra meetings, though there are many inquirers; still we do not despair, as God has shown us how easily He can brush away all obstacles to the progress of His kingdom. He has again and again, during the continuance of these meetings, rebuked our want of faith.

The theological students have rendered excellent service by visiting from door to door. Christians have been fully awake. It is a glorious work to be instrumental in starting a soul in the better way; but there remains the work, greater if possible, of development through a wise Christian culture. We constantly remember Paul’s advice, recorded in Acts xx. 28.

I have time only for this hasty word concerning the work of grace here. I hope some one else may furnish you a full account. We all feel grateful for this quickening of our religious life, and this seal of our labors in the Lord, and our prayer is that an army of Christian young men and women may be raised up from this beginning of new life. While we “watch, work and pray,” we want to see the “desert rejoice and blossom as the rose.”

Revival Work—A well-organized Church.

REV. C. B. CURTIS, SELMA.

An interesting work of grace is now in progress in our church. We began by observing the week of prayer, remembering especially the request for a concert of prayer with the officers and workers of the A. M. A., and with great blessing, we felt, to those of us who met together to claim the promises.

As the white churches held union meetings during the week in the afternoon, I attended some of them also, and was cordially received and invited to lead one of the meetings. It chanced to be the day of prayer for nations, and I improved the occasion to set forth as strongly as I was able, not only the obligation, but the necessity that lies upon all Christians and all patriots, state or national, irrespective of denominational or political affiliations, to engage earnestly in the work of Christian education, if we would avert the terrible evils already impending. I was listened to with respect and evident appreciation, and there seems to be a growing spirit of cordiality and co-operation.

After another week of preparatory meetings, we opened the audience-room and began preaching every night, except Saturday, which we have kept up for three weeks with considerable success, having over thirty hopeful conversions and an uncounted number of inquirers; in fact, almost all express a desire, more or less earnest, to become Christians.

I find but few of the difficulties that trouble us so much in the North. There is but little skepticism, or the so prevalent idea of salvation by mere morality, and no Universalism that I have met as yet. The colored people are emphatically a religious people, and the difficulty is not so much in getting them to go forward to the anxious seats, or enter the inquiry-room, or to weep over their sins and cry for mercy, as it is to show them the simplicity of the way of salvation. They have been taught that they must see visions and dream dreams, must be held by the hair of the head over the bottomless pit and then taken to heaven, before they can be soundly converted; and though they are, in many cases, beginning to distrust this old-time teaching, yet it is hard for them to see that all they need to do is to “repent and believe the gospel.” Indeed, it is the universal testimony of the converts that their faith is continually tried by the declarations of their friends, that they haven’t any religion, because they haven’t “been to heaven or hell,” or “come through shouting.” We try to teach them that simple reliance on the word of God is far better and safer than dreams or feelings, and that “by their fruits ye shall know them.”

We are now holding three services during the week, and dislike very much to give up while there are still some who have been seeking ever since the special meetings began, with seemingly great earnestness, and yet cannot see the way clearly. Many of those who have been converted naturally belong to other churches, so that the addition to our membership will not be large, but we feel that the work is genuine, and those who go to other churches will carry a warmer feeling of interest in us which will help our work greatly in the future.

I enjoy this work exceedingly, and have been, from the first, favorably impressed with the condition of things in my field. The church has been thoroughly organized, and has a good record. Its influence is being felt in this community. Temperance and virtue are necessary to church membership, and as much cannot be said of all the colored churches in the South. The church building is commodious and pleasant, with reading-room and lecture-room in basement, cumbered with no debt, and upon its sweet sounding bell (the gift of the Sabbath-school) is engraved the fitting invitation, “Come, and let him that heareth say come.” For a church of its size I have never seen so many ready and efficient workers. Indeed, nearly all the members are workers, not drones, as has been thoroughly demonstrated during this revival.

Neither can too much be said in praise of the work of the teachers of Burrell School, who, though no longer under the commission of your society, and necessarily undenominational in their efforts, do much real missionary work. Such an intelligent, faithful and efficient corps of coadjutors it has never been my fortune to meet before.

I wish to acknowledge through your columns the receipt of a large quantity of second-hand Sunday-school papers, well preserved, and greatly appreciated by our children, as they have been only partially supplied before. The package came, prepaid, by express from Cairo. Our heartiest thanks to the unknown donors, and may other schools be moved to “go and do likewise.”

A Thoughtful Congregation—Personal Work.

REV. F. BASCOM, D. D., MONTGOMERY.

The church has been quickened in its spiritual life and activity, but no pervading revival influence has gone forth into the community. A good proportion of our members seem to be earnest, growing and happy Christians. Our social-religious meetings are very enjoyable. Some who have been delinquent now promise better things. One or two have just begun a new life of faith in Christ, and some others have promised to take the subject of their salvation into serious consideration. By following up such cases, I trust some of them may be won to Christ by personal effort. I learn, on inquiry, that most of our members were brought one by one to the Saviour by persevering and judicious pastoral labor. The colored people are very accessible to such effort; and what a boundless field for it they furnish! But “the laborers are few” that care to gather such a harvest.

I still enjoy my work, and the privilege and importance of it grow in my estimation. Last Sabbath I preached three times: twice for my people, and once for the A. M. E. church. Quite a large congregation.

MISSISSIPPI.

A Praise Meeting.

REV. G. STANLEY POPE, TOUGALOO.

Soon after the opening of the school we gathered together in our chapel, to tell a few of the things for which we were thankful. I wish some of our friends had been present to share the enjoyment of the occasion with us.

One said: “I have had the severest sickness of my life, but it proved a good thing for me. It kept me from going to my second school at Lake, where the fever was so bad afterwards. I see a great change in the people. They have been more thoughtful. I have not prayed once without asking God to protect and bless the teachers and scholars of our institution. My prayers have been answered.”

Another said: “I am thankful that I have been blessed with more light than many others. I never before saw how great the darkness is in our country. The condition of the people where I have been teaching is dreadful.”

Another, who is not a Christian: “I am thankful that I have at last got here, where I have so long desired to be. I hope I may be blessed spiritually as well as in my studies.”

Another: “I see the need of good teachers and preachers as I never did before. I am thankful for this, and that I am spared to get back under these kind instructors.”

“I have been in a very intemperate place, but the Lord has helped me to do good work. Secured a good many signers to the pledge. I am thankful for this, and that I have been spared during the sickness.”

One who was converted last winter said: “I am thankful that I have been with Christians who have led me to the Lord. I don’t know how to tell my gratitude. I am just beginning to know what it is to be upright and truthful.”

“When I left here last summer to go to a new place, I felt that I needed God’s aid. I asked Him to be with me. He has kept me and made my work successful. I thank Him for it. I will continue to thank Him.”

“The old mother thanks the Lord that she has been able to get here to hear the Bible read, and see the teachers back again.”

“I was teaching near Grenada. That was my P. O. The fever was on three sides of me. Some of my scholars had to leave school; but amidst it all God spared me, and I am thankful for it. There were some white young men came into my Sunday-school. At first I was afraid, but I spoke to them, and asked them if they would like some papers. They kept coming, and seemed just as much interested in what I said, and in getting the papers, as any of my pupils.”

“‘He leadeth me.’ I cannot begin to tell all the things for which I am thankful. Aside from the health of my own family, nothing rejoices me more than to see these faces. Our friends at the North cannot begin to realize the gloom that settled down over us here. It seemed as though we were breathing in death continually. I am thankful that God has spared us, and that I have had such a pleasant family during the summer.” To this effect spoke Brother Miner, who remained here during the summer with several of the young people to take care of the farm.

These are only fragments that were jotted down. An hour and a half was spent in this way. A few of our students had the fever, but we have not heard of one who died with it. This continues to be the cause of great thankfulness.

OUR TEMPERANCE MEETING,

a few nights later, was no less interesting. I noted down a few sentences, as one after another reported, which will show what kind of work has been done by our students during the summer. One young woman said, “When I first spoke to my scholars about temperance, they did not know what I meant. I would not allow any one to sign the pledge until I was sure he understood it. I read temperance stories, etc. I found one lady using snuff and toddy, who said she didn’t know as there was anything about drink in the Bible. She thought the Lord would forgive such a little thing. A minister said he never saw drink to be such a bad thing. He would not sign the pledge, but I have since heard that he is going to try to establish a temperance rule in his church. I got 28 signers to the pledge.”

Mr. T. said: “I got 48 names to my pledges; most of them were young people, some of them children. I tried not to receive any unless they thoroughly understood it. I met some opposition from the old folks, but some of them signed. One young man fifteen miles away came in and signed. He was afterward taken sick, and the doctor prescribed toddies, but he stoutly refused them. I think many can be depended upon. There is no other such work being done in the county.”

Mr. H.: “My work was not so great as I think it should have been. The community was very wicked, most of the older ones hung back, 24 signed, most of them my scholars. I took my pledge to school every day, and to Sunday-school. I told them very plainly what is meant by signing the pledge, or more would have signed, I found the very small ones understood it as well as the older ones. Some are so poor they cannot get drink.”

H. T. T.: “I have not much of a report. Did not find one who believed in temperance. Went to the older ones first, but they were not willing to sign. I secured 12 signers. Might have had more, but did not take the small ones. One minister said he had looked at it a long time, and thought it would be well to present it to his people, but would not sign. Another minister did.”

There are ministers here as well as elsewhere who are willing to preach, on the Sabbath, a purer type of Christianity than they exemplify in their home life during the week.

C. J. T.: “I did not make an effort at first. I was invited to their “Loving Society.” I went with my Bible, pledge and statistical essay in hand. I put in a good deal of vengeance and converted a good many right there. Got 25 names. At close of school I got some more; in all 47. We must keep this subject before them. A Baptist Convention was held there. I got three ministers to sign. Mr. Tanner labored with one minister who wrote out a resolution, and secured its passage in Convention, that their members should not drink.”

Miss C.: “I presented the subject to my Sunday-school. Had a meeting at night. Many of the parents came. I read about Daniel purposing in his heart, and then sung ‘Dare to be a Daniel.’ The first one to sign was a man about fifty years old; 24 signed. The next Saturday I went ten miles into the country and spent the Sabbath. 26 signed there. One man, who had no children and was well off, but spending his money rapidly for drink, signed and is now saving his money. I went to Lake to help Mr. T. Many signed his pledge there. One little boy at Forest wanted to be a Daniel and signed. He was snake-bitten, whiskey was prescribed, but he refused to drink it even after he was told that that would not be breaking his pledge. He recovered. Most of my signers were among the older ones.”

Other reports were as interesting as these, but I am afraid I am writing too much now. I have taken these reports in the order in which they were given. After hearing from all our students, I may send you the number of signers to the pledge, secured during the summer by them.