THE FREEDMEN.

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

FIELD SUPERINTENDENT, ATLANTA, GA.

ALABAMA.

Conference at Mobile.

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

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

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

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

Woman’s Missionary Meeting at Mobile.

MISS EMMA E. CAUGHEY.

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

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

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

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

THE SOUTH-WESTERN CONGREGATIONAL ASSOCIATION.

Annual Meeting at Terrebonne, April 6–8.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

KANSAS.

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

REV. R. F. MARKHAM.

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

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

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

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

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