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Title: The American Missionary — Volume 43, No. 10, October, 1889
Author: Various
Language: English
As this book started as an ASCII text book there are no pictures available.
Copyright Status: Not copyrighted in the United States. If you live elsewhere check the laws of your country before downloading this ebook. See comments about copyright issues at end of book.

*** Start of this Doctrine Publishing Corporation Digital Book "The American Missionary — Volume 43, No. 10, October, 1889" ***

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OCTOBER, 1889.












       *       *       *       *       *





















       *       *       *       *       *



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.

       *       *       *       *       *

American Missionary Association.



  Rev. A.J.F. BEHRENDS, D.D., N.Y.
  Rev. F.A. NOBLE, D.D., Ill.
  Rev. ALEX. McKENZIE, D.D., Mass.
  Rev. D.O. MEARS, D.D., Mass.

_Corresponding Secretaries._

  Rev. M.E. STRIEBY, D.D., _56 Reade Street, N.Y._
  Rev. A.F. BEARD, D.D., _56 Reade Street, N.Y._

_Recording Secretary._
  Rev. M.E. STRIEBY, D.D., _56 Reade Street, N.Y._


  H.W. HUBBARD, Esq., _56 Reade Street, N.Y._



_Executive Committee._

  JOHN H. WASHBURN, Chairman.
  ADDISON P. FOSTER, Secretary.

_For Three Years._

  WM. H. WARD,

_For Two Years._


_For One Year._


_District Secretaries._

  Rev. C.J. RYDER, _21 Cong'l House, Boston._
  Rev. J.E. ROY, D.D., _151 Washington Street, Chicago._
  Rev. C.W. HIATT, _64 Euclid Avenue, Cleveland, Ohio._

_Financial Secretary for Indian Missions._


_Field Superintendents._


_Secretary of Woman's Bureau._

  Miss D.E. EMERSON, _56 Reade St., N.Y._


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; letters relating to the finances, to the


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.

NOTICE TO SUBSCRIBERS.--The date on the "address label," indicates the
time to which the subscription is paid. Changes are made in date on
label to the 10th of each month. If payment of subscription be made
afterward, the change on the label will appear a month later. Please
send early notice of change in post-office address, giving the former
address and the new address, in order that our periodicals and
occasional papers may be correctly mailed.


"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


       *       *       *       *       *

VOL. XLIII.      OCTOBER, 1889.       No. 10.

       *       *       *       *       *

American Missionary Association.

       *       *       *       *       *


The next Annual Meeting of the American Missionary Association will be
held at Chicago, Ill., in the New England Church, commencing at three
o'clock Tuesday afternoon, October 29th. Rev. R.R. Meredith, D.D., of
Brooklyn, N.Y., will preach the sermon. Fuller details regarding the
reception of delegates and their entertainment, together with rates at
hotels, and railroad reductions, will be found on the last page of the

We are anxious that the Churches, Local Conferences and State
Associations should be fully represented at the meeting. This
Association is the almoner of their bounty and seeks their aid and
counsel at its annual gatherings. We believe that the work of the past
year will not only meet their approval, but increase their enthusiasm
for pushing forward with renewed interest what still lies before us. We
request the pastors of churches to secure the appointment of delegates,
and all local Conferences and State Associations whose meetings have not
been held, to name their delegates.

For notice of Woman's Meeting, see page 295.

       *       *       *       *       *


Life members and delegates chosen by contributing churches, local
Conferences, and State Associations, constitute the Annual Meeting, as
will be seen by the following article of the Constitution.

     ART. III. Members of evangelical churches may be constituted
     members of this Association for life by the payment of
     thirty dollars 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; and such membership shall begin sixty days after the
     payment shall have been completed. Other persons, by the
     payment of the same sum, may be made life members, without
     the privilege of voting.

     Every evangelical church which has within a year contributed
     to the funds of the Association, and every State Conference
     or Association of such churches, may appoint two delegates
     to the Annual Meeting of the Association; such delegates,
     duly attested by credentials, shall be members of the
     Association for the year for which they were thus appointed.

       *       *       *       *       *


These pages may fall into the hands of some of our constituents before
the close of our fiscal year, September 30th. We hope that the
opportunity will be embraced by church treasurers to remit promptly
funds designed for us, and that benevolent friends who have intended to
aid us during the year will carry out their purpose at once. The outlook
is encouraging and we shall hail with joy and gratitude the day of
deliverance from debt.

       *       *       *       *       *


"Again I have the pleasure of enclosing for the general use of the
American Missionary Association a draft of one hundred dollars. The Lord
bless the work of the dear workers in the field. My love to them."

       *       *       *       *       *

"Many years ago I used to contribute to the funds of the American
Missionary Association. My husband and I supported a teacher under its
auspices, but times have changed and we are not able to do that now. For
many years I have ceased to send any money to your treasury, for I
thought what little I could afford would do no good at all. But seeing
in the September MISSIONARY some contributions of a few dollars, I send
the enclosed five dollars. If each one interested in the cause would do
that, it would help some. My interest is unabated in your great and
glorious work for humanity and immortal souls."


"Enclosed we send twenty-five dollars, which please accept as our
subscription to the American Missionary Association work for the current
year. We are more and more interested in this work, especially in view
of the hateful prejudice that exists in many parts of the South against
the colored people and those who have so nobly espoused the cause of
their education and Christianization. This low-minded prejudice is very
similar to what we have to endure here in the interior of China, yet it
is harder to bear because coming from those who pretend to be
enlightened Christians, while here those who indulge in personal abuse
are mostly of the lowest and most ignorant heathen, though they are
often backed up by the literati."

       *       *       *       *       *


Americans are much addicted to settling difficulties by compromises; but
these compromises, in State and Church, especially in regard to slavery,
have so often been the sacrifice of principle to expediency that the
word has come to have a sinister meaning--implying such a sacrifice; and
they have so often proved failures as to show them to be unwise, even as
a matter of expediency.

A brief sketch of some of these past compromises, with their motives and
failures, may throw some light upon the compromise proposed for the
Congregational churches in Georgia.


These have usually been made from more than one motive:

1. One strong plea is that the expediency is so urgent that a small
sacrifice of right is justifiable. In that celebrated law case of
Shylock the Jew _versus_ Antonio the merchant, so ably reported by
William Shakespeare, Esq., this reason was plainly stated. The
defendant's attorney, Bassanio, in order to avert from his client the
dreadful forfeit of a pound of flesh taken nearest his heart, appealed
to the judge:

                               "I beseech you
     Wrest once the law to your authority;
     To do a great right, do a little wrong."

The "wise young judge" knew the law, human and divine, too well to grant
this plea.

But that plea had its influence in securing the adoption of the Federal
Constitution. Among other difficulties in the way, a constructive
guarantee of slavery seemed necessary to secure the assent of some of
the Southern States. How strong the plea! Slavery was wrong to be sure,
but the terrible seven years' war was ended, and a great nation was
ready to come into existence! The compromise was made and the Union was
formed. But did the compromise save it? No! The "pound of flesh" was at
last the price. After a struggle of seventy-two years the crisis came,
Sumter was fired upon and the compromise was found to be a failure. "A
pound of flesh!" Nay, the flesh and blood of a million of men saved the

2. Another motive for a compromise is the expectation that while it is
all that can be done now, it will be a step towards the ultimate. This
was strongly urged in that first compromise. It was said that the
Declaration of Independence, the enthusiasm for liberty, and the
world-wide boast of equal rights, must work a universal consent to the
abrogation of slavery. Jefferson voiced the general sentiment when he
said: "I think a change is already perceptible since the origin of the
present revolution. The way I hope is preparing, under the auspices of
heaven, for a total emancipation." But slavery grew stronger, instead of
weaker, under the compromise, and from time to time required more
compromises, and more surrenders. The Missouri Compromise, the
Annexation of Texas, and the Fugitive Slave Law, each extorted under
threats of the "dissolution of the Union," are examples. But no
compromise ever wrenched an inch of territory from the clutch of slavery
and gave it to freedom. Freedom _held_ the whole Northwest, by the
_un_-compromising requirement: "There shall be neither slavery nor
involuntary servitude" there!

3. Another strong plea for compromise is the hopelessness of gaining
anything better. This was the consideration urged so vehemently against
the early Abolitionists. It was said: "Slavery is wrong--that we all
admit--but it is a fixed fact, invulnerable, backed up by wealth,
talent, pride and political influence, and all opposition is vain. You
Abolitionists are mere sentimentalists, visionaries, doctrinaires." This
had great influence with the indifferent, the timid, and especially with
those who vaunt themselves as "practical men," who boast that they care
nothing for abstractions, but take business views of things. This plea
and these men were largely influential in carrying forward some of the
most iniquitous compromises preceding the war.


This glance at the compromises in the political history of the nation
prepares us to look at those in the Church. Here, too, compromises on
the subject of slavery were made as in the State, and generally from the
same motives and always with the same disappointing results.

The Churches before and during the revolutionary period were emphatic in
their utterances against slavery. Their accredited leaders and official
convocations used such terms as these: Methodist, "The sum of all
villanies;" Presbyterian, "Man stealers: stealers of men are those who
bring off slaves or freemen and keep, sell or buy them;" Baptist,
"Slavery is a violent deprivation of the rights of nature;"
Congregational, "Slavery is in every instance wrong, unrighteous,
oppressive, a great and crying sin, there being nothing equal to it on
the face of the earth."

But there were slaveholders in the churches, and as population increased
they became more numerous and naturally chafed under such denunciations.
But their impatience reached its climax under the modern anti-slavery
doctrine that immediate emancipation is the only remedy for the sin of
slavery. The South was alarmed and soon became imperious and exacting;
the North was timid and yielding. Then began the special era of
ecclesiastical compromises. Let me specify:

1. The utterances as to the guilt of slavery were modified, reaching at
length the point where some of the most eminent doctors of divinity and
the most learned professors in theological seminaries tried to vindicate
from the Bible the toleration of slavery.

2. Disclaimers were made as to the right to interfere with slavery. As,
for example, a large ecclesiastical assembly by vote disclaimed "any
right, wish or intention to interfere with the civil and political
relation between master and slave, as it exists in the slaveholding
States of this Union." A distinguished bishop is reported to have said:
"I have never yet advised the liberation of a slave, and I think I never
shall;" and an eminent doctor of divinity declared: "If by one prayer I
could liberate every slave in the land I would not dare to offer it."

3. Fine distinctions were drawn in behalf of slaveholders. It was
warmly urged in their defense that while slavery was a sin, the
individual slaveholder might not in every case be a sinner--a charity
that was made to cover a multitude of sinners. One large religious
assembly declared that it could not "exclude slaveholders from the table
of the Lord;" it would rather "sympathize with and succor them in their
embarrassments." An elaborate report was adopted at another large
convocation, in which it was suggested that the convert should be
admitted into the church while still a slaveholder, an oppressive ruler
and a proud Brahmin, in the hope that under proper teaching, "the master
may be prepared to break the bonds of the slave, the oppressive ruler to
dispense justice to the subject, and the proud Brahmin fraternally to
embrace the man of low caste."

The great motive for these concessions was the desire for church
enlargement. Slavery was a sin, but the slaveholder might not always be
guilty, and if church unity and church extension were to be secured in
the South, some concessions must be made. Then, too, there was
undoubtedly the hope that concessions and fraternal intercourse in
public assemblies and in Christian work would win the confidence of the
slaveholders, and perhaps prepare the way for the gradual removal of
slavery; and above all there was the cogent plea that compromise or
division was the only present choice. The "_half-loaf_" argument was
wielded most effectually, and here, especially, the "practical men" came
to the front, while on the heads of the devoted Abolitionists were
showered without stint the epithets "fanatics" and "visionaries."

So much zeal for the slaveholders, and so much sacrifice of
self-respect, not to say of conscience, surely deserved a better fate;
but all was in vain. The slaveholders scorned the compromises, and
ruthlessly rent asunder the great national churches and missionary
societies. The Congregationalists, never numerous in the South, clung
with great tenacity to their few churches, but at length surrendered


So ended the first chapter of humiliating and fruitless Church
compromises; but a new chapter has begun to be written, and so far
promises to read just as the other did, both as to the facts to be
recorded and the end that will be reached. Slavery is dead, but the son
and heir and legitimate representative, _race prejudice_, arises to take
its place. This does not propose to remand the colored race back into
slavery, but to hold them as inferiors, to be discriminated against as
to equal rights and to bear with their color the perpetual ban of
separation and degradation. This might be expected in the political
world, but not in the Church where "_all are one in Christ Jesus_." And
it would be a specially sad fact if the Church should be more tardy than
the State in the recognition of the equal manhood of the two races.

One great effort in the present ecclesiastical struggle is to secure the
reunion of the sundered Churches; and, as in the case of slavery, other
issues have been waived or compromised, leaving race-prejudice as the
real point in the contest. Great have been the endeavors for harmony.
Committees of Conference have been appointed, have met and conferred;
enthusiastic public meetings have been held; communion services have
been celebrated jointly, and great feasts have been spread to welcome
visiting delegations. But the South has been inflexible on the
color-line. The Northern leaders have made concessions, and in some
instances have been ready to surrender the main point, but the mass of
Northern Christians seem unwilling to deny the Saviour in the person of
the man whose ostracism is demanded for no fault of his own, but only
because God made him black.

The Presbyterian Church (North) deserves special mention for having, in
the last General Assembly rejected a compromise that approved "the
policy of separate churches, presbyteries and synods." The prize was
nothing less than the ultimate reunion of the Northern and Southern
branches of that great Church. The leaders in the Church and in the
Assembly were committed to it and warmly advocated it, but when the test
vote came, it was rejected by an overwhelming majority! _God grant that
when the test comes for the Congregationalists they may show as much
back-bone!_ The present stage of the controversy finds the Methodists,
Baptists and Presbyterians still divided, with little prospect of
reunion. The Episcopalians in South Carolina have surrendered on a
compromise that permits the one colored minister in the Convention to
remain in it, but utterly forbids the admission of any others.


The Congregationalists are considering the question practically, but
with a division of sentiment. Some stand firmly against all race
distinctions, while others are disposed to compromise on a plan that
keeps the two organizations in Georgia still separated by the
color-line, but that provides for the appointment of a few delegates from
each, to form a new body that shall have charge of the interests of the
denomination and be represented in the National Council.

We are not careful to criticise the _details_ of this plan, nor are we
anxious to secure any particular modification of them. The cardinal fact
is that the plan itself keeps the two bodies in Georgia apart for no
other assigned or assignable reason than race prejudice; for who
supposes for a moment that if these bodies were both white there would
be this elaborate plan devised to touch each other with the tips of the
fingers, instead of giving at once the whole hand-grasp of Christian
fellowship? And so long as this plan makes or retains the line of caste
distinction or practically delays or evades its rejection, it is a
compromise that should not be endorsed. But already the old pleas for
compromise are urged in its behalf:

1. It is said that this is a first step towards the ultimate--a bridge
to facilitate a future coming together. But a bridge is not possible,
nor if possible, necessary. There is no doubt that since the New
Testament was written there have been great improvements in bridge
building, both mechanical and theological; but between equal manhood on
one side and race prejudice on the other, "there is a great gulf fixed,"
and no bridge can span the chasm. _The Negro must surrender his manhood
or the white man his prejudice._ There is no half way. But when either
is surrendered, there is no gulf, and no bridge is needed. If the Negro
will take his place as an inferior, he and the white man can ride on the
same seat in a buggy: if the white man will surrender his prejudice, the
Race-Problem is settled. Which shall be surrendered--the manhood or the
prejudice? The Congregational churches have no doubt on that question,
and if we are to educate men in right principles we must stand firmly
upon them ourselves. To begin with a compromise is to yield the very
point at issue.

2. But now also the opposite tack is taken. We are told that race
prejudice is a fixed fact--that the Southern people will never yield,
and that hence if we are to plant Congregational churches in the South
at all, we must compromise. And once more we have with us the "practical
men," who claim to take common sense views, and they urge us again to be
content with the "half-loaf." But this compromise "half-loaf" is very
much like the famous "little book" that John ate that was indeed in the
mouth "sweet as honey" but afterward proved to be exceedingly "bitter."
The truth is that this half-loaf, and Ephraim's "cake not turned" and
the drink that was "lukewarm, neither hot nor cold," constitute a very
unhealthy diet for Christian people. The past has its lesson by which we
ought to have profited; and it will be a shame if, with all our
experience, we are found to need the reproof that "when for the time ye
ought to be teachers, ye have need that some one teach you again which
be the _first principles of the oracles of God_."

We have to deal once more, in the history of this nation, with the
precious interests of the poor and neglected, and we must guard against
past mistakes. The issue before us is a square one, and no dodging and
no compromise will meet the case. We plead now for eight millions of
freemen as we once plead for four millions of slaves. God is their
Father, Christ is their Redeemer and the Church must recognize their
equal manhood. We hold with the _Christian Union_ that: "It were better
far that the Northern Church should not go with its missionary work into
the South at all, than that it should go with a mission which
strengthens the infidelity that denies that God made of one blood all
the nations of the earth for to dwell together."

       *       *       *       *       *

The Methodist, Baptist and Presbyterian churches North resist all
overtures for separating the colored and white people in churches and
ecclesiastical bodies in the South. The Episcopal Church, in Virginia
and South Carolina at least, have consented to the separation on the
color-line. The Congregationalists will soon decide the position they
will take. Will they range themselves with the Episcopalians now
standing alone?

       *       *       *       *       *


The public has been made aware through the press recently that the
United States Government aids the Roman Catholics to support 2,098
Indian pupils and assists all Protestant denominations in the support of
only 1,146 pupils. Why is this discrimination, and who is to blame for
it? If the Roman Catholics give for plant, teachers' salaries, etc., an
amount proportionately greater than that given by the Protestants, then
the Protestants have themselves only to blame, and the difficulty can be
remedied by their giving an equal amount. But if, on the other hand, the
Government gives in proportion more to the Roman Catholics than it does
to the Protestants, then the Government is showing a wholly
unjustifiable partiality. Figures are in order on this subject. Who will
furnish them?

       *       *       *       *       *


"I have just been reading the AMERICAN MISSIONARY for August with
profound interest. I rejoice with you that the 'figures are still

"Your 'practical thoughtful friend' is a suggestive example for us all,
I am not surprised that this year he 'has doubled his special
contribution.' 'Nothing succeeds like success,' is true also of
achievement in bringing ourselves to give to the Lord of what he is
constantly giving to us.

"I thank God for the simple, but singular and noble justice done by that
judge and jury in Chicago who maintained the civil rights of brother

"Mrs. Regal's paper on 'The Local Society,' seemed to me full of
excellent suggestions. One in particular, that of a birthday offering
containing a cent for every year of age, is eminently practical, and
conducive to surprising results. How better can we set up our Ebenezer
than by thus saying from our purses as well as from our hearts,
'Hitherto hath the Lord helped us'?

"Finding it is best for myself to 'strike while the iron is hot,' I sit
down at once to send you a check. The signal mercy of the Lord enables
me to make my offering of dollars instead of cents, and has put so many
benefits already into the fraction of the current year that it may be
reckoned as a complete year. How small an acknowledgment does even a
dollar seem for a year of life, with all its escapes from peril and all
its experience of good! What a refreshing addition to the resources of
the church would result if each professing Christian would give such a
birthday offering of one cent for each year of life! May the Lord fill
us all with the spirit of him who gave himself unto the death for us.

"I pray earnestly that the American Missionary Association may continue
to enlarge, and its work to prosper."

       *       *       *       *       *



White Men and Red Men.


The above was the characteristic heading in a Dakota paper of an
editorial notice of the closing exercises of their High School.
Everything takes its color from the peculiar condition of society. A
rubber overcoat is a "slicker," and a native pony is a "broncho." Not so
inappropriate, either, is the term "The Round Up," for the closing
exercises of a school year. It ought to be the round up, a complete
circle or sphere of successful work and accomplishment, so far as that
period of school-life is concerned. The white men of Dakota are changing
perceptibly, I think, in their feelings toward the red men among them,
or among whom they are. A sense of responsibility for their
Christianization seems to have taken possession of the minds of the
intelligent Christian people. One is impressed with the abundance of
church buildings in these small white settlements. In one small village
of perhaps five hundred people, I counted eight Protestant churches.
With Christian churches so numerously planted as they are in these new
Western States, we may hope for large help from them in the Indian work
of the Association, before many years. They are now falling into line in
this great work. I rode on one side of the Missouri River for many miles
among the white settlements. Afterwards I rode on the other side of the
river a long distance among the Indian villages, and could not help but
contrast the condition of life of the two. The Government relations
differ materially. If the supplies were withheld from the Indians, and
they were compelled to take land in severally, and not hustled over the
prairie every month or two weeks for meat, sugar and coffee, I think the
change for the better would be perceptible in a twelvemonth. There is
general hopefulness on the part of the missionaries among the red men,
now that two Christian men stand at the head of the Indian Department.

It was my privilege to take a cordial letter of greeting from Supt.
Dorchester of the Government Indian Schools to the A.M.A. missionaries
at Santee Agency, Neb. It was an encouragement to these earnest toilers
in this far-away field to know that there was appreciation on the part
of the Government of the Christian work among these Indians. Great care,
intense study, great deliberation of action will be necessary if these
new Government officers succeed in bettering the condition of the red
men, as they are doubtless sincerely desirous of doing. They must know
what they are doing, before they do it.

The Government schools which I visited furnished abundant evidence that
considerable time would be necessary to correct the evils existing in
these, and to make them what they should be before any radical policy
could be safely adopted by the Government in reference to contract
missionary schools. The Roman Catholic influence seems to have been a
dominant power in the control of these schools for some time.

Wolf Chief, a Mandan Indian, called on me while at Fort Berthold and
begged that his tribe be protected against a Catholic priest who, he
said, wanted to compel them to send their children to a school that he
proposed to establish near them. "We Mandans are Congregationalists,"
said this Indian chief, "and we want to send our children to your

       *       *       *       *       *

Incidents both amusing and pathetic are of frequent occurrence in this
Indian work. Such incidents throw light upon the inside life of the
Indians and missionaries, and are often useful in the "Monthly Concert,"
and so I record some of them here.

"Cherries-in-the-mouth," a somewhat aged and highly-painted Indian, was
very much taken with one of the missionaries. He came to the
Superintendent of the mission and offered eight ponies for her, or, I
believe, more correctly, said he would give eight ponies, if he had
them. His affection was larger than his pocket-book, as is sometimes
true of his pale-faced brother.

       *       *       *       *       *

"Plenty Corn" was a sweet little Indian girl, who attended the mission
at Fort Berthold. She had won her way wonderfully into the hearts of the
teachers, and when she died last spring, there were sorrowful hearts in
the mission, as truly as in the Indian tepee. The parents had been
reached also by the influence of the mission. They permitted the
missionary to lay the body in a coffin. The Indians took up the little
white casket and bore it to the boat in which it was to be taken across
the Missouri River. The father rowed the boat, as the mother sat on the
opposite bank waiting for her dead darling, and from the boat there went
up the piteous wailing of the father, which was echoed back from the
bank in the piteous wail of the mother. It was a sad, sad sight, and
emphasized painfully the need of Christian instruction, that the hope of
the Gospel may break through the superstitious darkness of these sad

       *       *       *       *       *


An old man who teaches in the country heard we had a number of
Sunday-school papers, and asked us if we had any "overtures of
Sunday-school literature" to give him.

One of the older boys was obliged to leave school to work. In the last
prayer-meeting he attended he said: "It makes me feel very sorry when I
think that next week my seat will be filled with my absence."

Another prayed that he might walk more "citcumspotly before the world."

       *       *       *       *       *


(_Written for a Missionary Concert held in the interests of the A.M.A._)

     So free are the gifts of heaven,
       So many the blessings which fall,
     That, should we attempt to count them
       We could not number them all.

     For God is a generous Giver.
       Who sows with a liberal hand
     Shall reap a bounteous harvest
       And gather the fruits of the land.

     For 'tis God that gives the increase,
       And oft it's a "hundred fold,"
     And men are reaping in many ways
       Aside from lands and gold.

     The blessings of home and fireside,
       Of friendship, of books, of health,
     Of knowledge, of church, of worship,
       All these are a part of our wealth.

     But off in the sunny Southland,
       In a part of our country large,
     Are _needs_, which with us are _blessings_,
       And to us there comes this charge:--

     _Freely received are God's mercies;
       And now will ye freely give?_
     It will be a glorious mission
       To help a nation live.



       *       *       *       *       *


       *       *       *       *       *




Two new Congregational churches in connection with our work completed
their organization with communion services on Sunday, September 1st.
Both were organized by Northern people who have settled in the South in
places which are likely to grow by immigration from the North. One is in
Roseland, La., and is under the pastoral care of Rev. C.S. Shattuck. It
starts with eleven members.

The other is in North Athens, Tenn., and for the present is cared for by
our general missionary, Rev. G. Stanley Pope. It begins with thirteen
members. Both will come into the regular State organizations of
Congregational churches.

The First Congregational Church of Alco, Ala., was organized August
25th, with twelve members. Rev. James Brown, a graduate of the last
theological class at Talladega College, is the pastor.

At Fort Payne, Ala., the first steps were taken August 21st toward the
organization of a church. It was voted to complete the organization as
soon as possible. Rev. Geo. S. Smith, recently of Raleigh, N.C., has
gone to Fort Payne to take charge of the work.


The Plymouth Congregational Church of New Decatur, Ala., aided by the
American Missionary Association, is erecting a chapel which is to be
used as a church until the congregation shall become larger and
wealthier. This church has been organized by Northern people who have
gone to this new and growing town to make their homes. It is connected
with the Central South Association of Congregational Churches.


The Plymouth Congregational Church of New Decatur, Ala., greatly needs
hymn books. It has a few copies of the "Songs of the Sanctuary," but not
enough to enable it to use them. Any church having copies of this book
which are not needed in its service could scarcely do better with them
than to send them to this courageous little church.

From Crossville, Tenn., we have this appeal: "It would be esteemed a
great favor if some church could furnish our people with a donation of
hymn books for church singing. You may know of some church having a new
supply of hymn books who would be pleased to give this poor flock on the
mountains their old books. If so, they would be thankful, and highly
appreciate the favor."

       *       *       *       *       *



Awake? With the "Rat-a-tat Quir-r-k, tat-tat" of the great
crimson-crested woodpecker hammering just for noisy fun on the wide
cornice of the "mansion," with the summer sun shining in through the
window, and the five o'clock bell pealing sharply from Strieby Hall, the
seven sleepers would have to be awake and doing at Tougaloo University.

The mercury is passing the 72° point at sunrise; but the morning, as the
sunshine sparkles on the dewy grass between the wide-spreading live-oaks
of the grove, seems as cool as a morning on the Berkshire hills. The
wide-rolling plantation fields to the west give no hint of the long hot
mid-day hours when the cotton revels in a heat that sends all animate
nature to the deepest coverts.

The Tougaloo grounds are a paradise for all feathered life. The quail
with their cheery "Bob White" whistle in the kitchen garden, following
in plain sight the boys hoeing out the "grass." The blue-jays, martins
and mocking birds render a trip to the Paris Exposition entirely
unnecessary, if one wishes to hear all parties talk at the same moment
and in unintelligible syllables. Curious, is'nt it, that these shy
denizens of field and forest are so bold, in term as well as vacation
time, where these colored lads and lasses congregate, for people of a
low, brutal nature, incapable of any spark of generosity or ambition,
are no friends to innocent nature. The papers that characterize the
Negro as such, a creature unfit to live in a white man's country, cannot
be blinded by prejudice!

What of the human life at Tougaloo? College is out; the teachers are in
the far North. Miss Emerson, Preceptress of the Girl's Hall; Mr.
Hitchcock, Treasurer; Mr. Klein, Superintendent of the Farm; and Mr.
Kennedy, Superintendent of Carpentry; and Mr. McKibban, borrowed from
Macon school, are present to supervise the necessary work, for Tougaloo
cannot be closed a day. With its farm and forest and its shops, it is to
become for the Southwest what Hampton is for the Eastern South. May the
Lord prompt some of his stewards to make investments here which will
bring in a ten-fold interest for the nation and for heaven!

The dining-hall shows a number of tables well filled at meal times. Most
interesting are the ten little girls whom Miss Emerson has taken to
bring up to womanhood with habits of industry and economy, and with
characters pure and joyous. Each day has its routine for them; the
bedroom, the dining-room, the kitchen, the sewing-room, the lesson hour,
the play time and the period for personal advice and religious
instruction, have their appropriate but never-forgotten place.

There are a dozen of the large girls, young women who do the washing,
"clean house," cook the daily meals and can fruit from the garden and
orchard for the Sunday-night dish of sauce during the coming year. Part
of these are girls in the regular domestic course, a few are kept to
work for their board and instruction rather than have them obliged to go
into the cotton fields at home under unscrupulous overseers. These girls
have a long, busy day, for the work needed to keep any one of the great
boarding schools in efficient operation would surprise any one of our
contributing friends who has never been "thro' the mill."

The boys--_little_ fellows some of them only seventy-two inches tall in
their bare feet--comprise the regular students in the industrial
courses; the baker, the butcher or meat boy, the irrepressible John boy
of all work about the kitchen; then the stock, the farm, the carpenter
and blacksmith apprentices, together with several kept for general help,
for work of an unusual magnitude was to be undertaken this vacation.

The Girl's Hall, a great three story building with seven thousand five
hundred square feet of ground plan, had been slowly settling into this
treacherous alluvium, which is three hundred feet deep to the first sand
and gravel, until the building was in danger of falling. Southern
contractors advised taking it down because it could not be safely
repaired. But the American Missionary Association's force was equal to
the emergency. The weight, with the resulting strains and thrusts, was
calculated. Concrete footings of sufficient area were planned, brick
piers and heavy timbering were skillfully placed, and the building will
stand stronger than new and much improved in plan.

If these youths, who pulled on the forty-eight great "jack-screws,"
lifting and blocking up the building section by section, who excavated
exactly to the surveyor's stakes, who mixed concrete and mortar, who
framed and handled the huge "hard pine" timbers, who earnestly undertook
whatever was told them--for this was new and strange work--if these
youths had not been "Negroes," the outside world would have been glad to
picture them in magazine and review.

The writer has had a long experience as master of a boy's boarding
school in the North, situated in a village which also contained a young
ladies' seminary. Had those young people been as sober and in earnest as
these dusky-skinned ones, as free from midnight mischief, how many weary
vigils would he have escaped!

The religious life at Tougaloo does not cease with term time. Two or
three young men go out to hold Sunday services in the country cabins,
the Sunday-school is full and the older ones serve as teachers, for many
children come in from surrounding fields, making a school of nearly one
hundred teachers and pupils. The young people's society meeting each
Sunday afternoon, and the prayer meetings on Sunday and Wednesday
evenings are characterized by a quiet, earnest Christianity, that would
do credit to any circle in our Northern States.

       *       *       *       *       *


Let me tell you of the general interest manifest in several of the
counties west and north of us in attending this school. One of our
students has visited many cabins over the mountains during his vacation,
and finds school advantages very scarce and poor. He finds poverty and
degradation, and ignorance of the world and of books. Some of the people
are still using the old-time method of kindling their fires by flint and
steel instead of matches. He has met many young people who are thirsting
for books and school, has also found numbers who have struggled up
through the darkness and have become teachers in their own neighborhood,
"the blind leading the blind." Such almost invariably wish to come to
our school and say they shall be here as soon as their schools close.
Many are too poor to come. This is true of a number of young girls who
would come if they could _work_ their board or in any possible way
pay for it. Whoever will provide funds to meet the expenses of these
neglected girls, and place them in our school and prepare them for the
future duties of life, will be doing an angelic work, and in the end
will do the greatest good that can be done to this people. Very much of
the money spent for this mountain people will be the same as thrown away
if this effort is not made to educate the girls.

The natives are having their big yearly meetings and lively times
shouting and actually chasing each other in and around their log
churches to pull them to the "mourner's bench," and, in their wild
efforts, they upset stove pipes and benches. It is so much like a circus
that everybody runs to the big meetings.

       *       *       *       *       *



Every little while, some article giving ultra views of "The Problem,"
gets into the papers, sometimes painting a roseate-hued picture, and
again some one, who does not find people of dusky hue all angels, writes
that there is no hope; that all experiments leading to intellectual and
especially to moral elevation are failures; and that she (as one wrote)
is ready or almost ready, "to throw away the Bible and advise the
negroes to be honestly heathen."

I will indicate a few plain signs of progress. The negroes are rapidly
learning self-control. Six years ago, if a package was left in the hall
over night, there would be signs in the morning that it had been meddled
with. The contents might be all there--I have not found them greatly
given to peculation, from the first--but they did not seem to have the
power to resist the temptation to peep. Now, this is never done; a
package of any kind may be left where it is freely accessible for weeks,
and it will be untouched.

The first time a fire occurred in our neighborhood, what a panic there
was! All were screaming and tearing about, trunks were dragged out of
rooms, and one boy threw his out of a second story window. It was all we
could possibly do to quiet them and restore order. Since then, there has
been a fire so near as to scorch the rear fence and no panic, no
screaming, hardly a student left his room. Formerly, on the receipt of
bad news, as the intelligence of the death of a friend, it was not
uncommon for one to have a fit of hysterics or something resembling it;
now, such news is received with deep feeling indeed, and with tears, but
no hysterics or fit of any kind.

There is, also, a grand growth in the sister virtue of gratitude. In
this, they have more to overcome, probably, than in any other matter,
for here they carry an inheritance of great weight, from the old slave
days. Why should they be grateful? What chance to exercise the feeling!
It became, like the eyes of the fish in the Styx of Mammoth Cave,
useless, and to all appearances disappeared. But the germ is there, and
with light it will again come to the surface.

I could cite scores of anecdotes. I will give but one, and I give this
because it also illustrates a most loveable trait of character which
abounds among these people--sympathy for suffering. Mrs. H. and myself
started one day, to drive from New Iberia to the Avery salt mine, some
ten miles distant. It was Monday following a hard Sunday's work
speaking; it was as hot as days can be out in the Teche country, and
when a little more than half way there, I was suffering from a terrific
headache. We were too far to go back, and so drove on. Arrived at the
"Island," we drove, as directed, to the boarding house, seeking a place
where I could at least lie down, to find only a shed filled with tables,
where the men ate, going elsewhere to sleep. I asked Mrs. H. to drive on
and, holding on behind the carriage, was groping my way along, more dead
than alive, when I heard a voice cry out, "Why, howdy, Professor, how
ever came you here?" Glad was I to hear a friendly voice. It was that of
a young girl who had been, some months before, a visitor at the
University, and to whom I had given a little book and spoken some
friendly words. My bread came back to me--a whole loaf for a crumb. All
day long, she and her mother, who left her wash tub to attend to me,
worked over my miserable head. A mile and more she ran in the burning
sun for ice, and no herb that grew on "Petit Anse" from which a
decoction could be made, was left untried, until ice, herbs, and a tough
constitution prevailed, and I was able to ride home. I offered pay, but
it was almost indignantly refused. I wish space would allow me to tell a
hundred stories to illustrate their kind-heartedness, not only to each
other, but to strangers, and even to their old masters and mistresses.

Their Christian faith is something wonderful. It has been my blessed
privilege to be at the bedside of several young people as the death
angel hovered near, and nowhere did I ever feel so near the pearly
gates. Such pure faith and perfect confidence, such perfect resignation,
one could almost hear the rustle of the wings as Azrael bent down to
take the sweet spirit home.

They have gained much in stability of character. Frivolity and silly
nonsense are not the rule. Our boys and girls who go out to teach, carry
a load of responsibility with them. Some of the parishes have been
almost entirely transformed by their work. Three of our boys last summer
built the school houses in which they taught, the people contributing
time, lumber and money, and they are the _only_ school houses in the
State, outside of the large towns, that were built for, or are fit for,
the purpose. Two of them have halls above for meetings, are fitted up
with blackboards, desks, etc. The stories our boys tell of their efforts
to introduce modern appliances and methods, remind me of those I used to
hear from the old veterans Barnard, Camp, and others, of their struggles
in the early days in Connecticut.

They have grown in cleanliness and industry beyond expression. When I
first came here, it was sometimes harder to get a bit of work done than
to do it myself. Now, it is a pleasure to work with them.

In nothing, perhaps, has there been so great a gain as in the habit of
reading. The progress in this is simply astonishing, and cannot be
described in a few words. Seven years ago, there was hardly a reader in
the school. Now, many of our young people come to my library and,
looking over my books, talk of them and their authors as intelligently
as young people of the same age in Massachusetts would.

I conclude by saying that, in this far-away corner, God has greatly
blessed the efforts made by faithful teachers, and there is every cause
for encouragement and hope.

       *       *       *       *       *


Another of our educated, consecrated and useful colored pastors has
passed away. Rev. Welborn Wright, pastor of the Second Congregational
Church of Lawrence, Kansas, died at his home, August 14th, of
consumption. He was born in South Carolina, and had been pastor of the
church in Lawrence over six years. He was a man of thought, earnest in
his convictions, and had acquired a large influence over his own people.
His church had prospered greatly under his care.

He won the esteem of the white people. Two years ago he was elected a
member of the Board of Education of the city, and proved himself to be a
man of good judgment in practical affairs. His funeral was attended by
Rev. Dr. Cordley, Rev. R.B. Parker and Rev. A.N. Richards. He was
Secretary of the Minister's Meeting of Lawrence, and resolutions of warm
commendation and sympathy for his family were passed by that body, and
also by the Board of Education of Lawrence.

       *       *       *       *       *

We have just learned that Mr. A.J. Berger, formerly industrial teacher
at Macon, Georgia, died at Claremont, Virginia, September 2d, at the age
of sixty-six years.

       *       *       *       *       *

News has also come to us of the death of Miss J.P. Bradshaw, a former
teacher at Tougaloo University, Miss. For five years she bravely battled
for life, but finally died of consumption.

       *       *       *       *       *


       *       *       *       *       *



Not long since I was forcibly reminded of the work and worth of the
schools of the American Missionary Association by witnessing the
services in a church. In a room large enough to comfortably seat one
hundred were fully two hundred and fifty, and a large crowd hovering
about the door. There was abundance of singing and praying. The songs
were mostly on the solo and chorus style--not set to music, what we call
plantation or "made-up songs." While singing, the leader adds new words
to suit his fancy and emotional fervor; thus the song often undergoes
several changes of words in the course of a few months, all the time
retaining the same tune. This is what is meant by "made-up songs." Among
those of my people in whom the emotional tide runs high this kind of
singing is _very popular_.

In that meeting, while singing the last part of each song the audience
would rise and turn their backs toward the pulpit. One started the
prayers, but soon the multitude of voices made it impossible to know who
was leading or what was being said. The minister came in late. He slowly
turned the pages of the Bible until he found his text. With a murmuring
voice he read a few verses and began preaching. Moving off slowly, like
an express train, he soon gathered a rapid motion of body and a furious
rattling of words. With head down and the white of his eyes turned
upward he kept up a constant spitting and walking for forty or
forty-five minutes. All the while the hearers responded with thrilling
animation. The sermon over, the singing was started as before for a long
jubilee. A few nights ago, at such a meeting, not far from the writer's
church, a young woman so mutilated her head while going through a
muscular jubilation, that she had to go to the doctor to have her head

Less than a quarter of a mile away was another audience, not one-fourth
as large as the one referred to above, with an educated preacher,
worshiping in the spirit with the propriety and with the gentleness of
the gospel. So unlike was the deportment and so different was the
character of the two audiences that but for their common color one might
have thought that they were composed of two distinct races. The question
may be asked, what makes the difference? They are the same people,
worshiping the same God out of the same Bible. Education and the lack of
it make the difference.

The conduct of audiences like the first here spoken of seems to vary
with the style of the speaker. I once preached to such a congregation.
Their behavior was orderly. During the sermon their responses were a few
amens. Knowing their habit in worship, I was somewhat annoyed with the
thought that I was muzzling their feelings and the sooner I got through
the gladder they would be. That class of people have a way of calling
the minister "Cold water preacher," if he does not preach them into
something like a spell of hallucination. Their composure led me to
believe that I would earn the title. Still I endured, and endeavored to
give the plain truth plainly and earnestly; having a strong feeling that
as I was in authority I must command in the right way. After dismission,
many said to me, "You gave us the pure word and we enjoyed it." "That's
what we need," said another. I was heartily invited to come again. I
find now I am welcome with that people.

"The fields are white already to harvest." Great is the opportunity of
the rich and enlightened churches. The helpfulness of our schools to my
people and to the country, is beyond calculation. Our missionary
schools are like so many lighthouses along this dark belt of the Union.
Their light is being reflected by thousands of colored youth who without
these schools would have grown up in gross ignorance.

This brings to mind an incident of my life, which now I believe was
providential. Seventeen years ago, when my education was very limited,
while working in a restaurant, I visited Talladega College and was
deeply impressed with the school, and the intelligence and advancement
of the boys. I decided that I would enter school immediately, and did
so, though my money was scarce and a few weeks before I had agreed to
continue work in the restaurant at twelve dollars per month, board and
bed furnished. That was good wages for a boy of my age, but I know now
that giving it up and going to school was a thousand times higher wages
for me. I felt my imperfections so keenly then I was ashamed to talk to
the boys in the college. The stimulation for an education, which I
received on that visit to Talladega College has never left me. I regard
it most fortunate for an ignorant young man to visit our best schools.

       *       *       *       *       *


       *       *       *       *       *



During the recent measles epidemic a large number of children died on
the Agency. At this village, a little child had been conjured until they
thought it was dying, and then they sent for me. I found the poor little
one all bruised with the hands of the conjurer. I showed the mother how
to bathe it, and I poulticed the throat and sent Josephine over again to
change the poultice, and she reported the child as breathing quietly.
The next morning the swelling had gone down and the baby seemed much
better; all day it continued to improve, and the next day sat up and ate
rice soup which I carried it. The mother said, "She is well now!" I
said, "O, no, she is not; keep her in the house three days and I will
visit her, then she will be well perhaps." If an Indian is not in a
dying condition, they do not consider anything the matter. So, after I
left, she took her child out and walked about two miles. The child
caught cold, and that afternoon grew worse. They had an Indian to
conjure it, and it died immediately. They sent for me to come and pray
with them. Josephine went for Elias, and we went to the desolate home.
The baby had been dead an hour and was closed up in a box, the
grandfather singing a mourning song, the mother wailing, "O my daughter,
my daughter, I loved her and she has left me." Over and over again she
cried out in her sorrow. The grandmother had cut her flesh, and the
streams of blood running down from her hair over her face only made all
seem more desolate, and more weird and terrible. They were trying to be
Indians, and yet they had asked for me to come. I suppose it was to give
the child the full benefit of both religions, so that there should be no
mistake in the future world.

My Bible class now numbers ten; six of them are candidates for church
membership. One of them spoke very nicely at our last prayer meeting.
Among other things he said: "No man can kill God's Word. It will live
and his church will grow. We have tried to kill it in this village, but
look at it now. It has taken hold of us, and we who have fought against
it are now its followers. No man can kill God, because he alone is the
creator of life, and it is only foolish to try to stand upon his word
and keep it down. The Indian customs fall before the Word of God
wherever the Bible has gone. My friends, stop fighting against God,
believe on him and rejoice." This is Wakutemani (Walking Hunter) whom I
named Huntington Wolcott for Mr. Wolcott of Boston. Because he said he
wanted a long name and the name of a good man, I combined the two. He is
now ambitious to become a teacher. He will be ready for an out-station
whenever you are able to build one. He says they have already asked him
to come up on Oak Creek to teach them, and I gave him a Bible and hymn
books and primer, and he goes about reading and singing and praying for
Christ. May he be indeed the Walking Hunter, going about seeking souls.
God be with him to the end.

Nearly all of our Indians signed the bill to open the reservation. John
Grass took the lead. He is a very wise man, and a good one for an Indian
who represents the wild Indians. I attended all the sessions of the
Council except the last. I see by the papers that a Roman Catholic
priest on this Agency says he touched the pen first, and that caused all
the Indians to sign. Grass says he wants me to dispute that, that he
refused to sign last year because he did not like the bill. This year,
the Commissioners were men of brains and the bill was a better one, and
was so explained that the Indians understood it, and that they of their
own accord thought the best thing they could do was to sign it, that the
said priest had no power or influence over them whatever. He said, "Tell
our friends this for me, and tell them the Commissioners know that we
signed it of our own will because we believed it was for the good of our
people." I told him I would write it East.

       *       *       *       *       *

The instability of the Indian.--It used to be a proverb among the
Indians that "The white man is very uncertain." The following brief
extract from the letter of a missionary among the Indians not only shows
that the Indian is unstable, but illustrates the difficulty of fixing
the Indians in a given locality and at steady work:

     The Commissioner was at ---- the other day, and our Indians
     had a chance to sign, and almost all of them did so, but
     still to many of them the opening seems an evil. I am afraid
     they are not going to maintain their places in the face of
     settlement by the whites. Already six families have slipped
     away to the Indian Territory, and I shall not be much
     surprised if in the next two years a considerable majority
     of them go; and still it is about as difficult to tell what
     an Indian will do, as it is to forecast western weather. I
     think they have never done so well in farming as this year,
     but one case will illustrate how unstable they are. One man
     sold three young horses for about half what they were worth.
     He had about eight acres of wheat, twelve acres of corn, and
     an acre of oats, all of which he abandoned to go South,
     though all his crops were very fine and had been well worked
     by _himself_.

       *       *       *       *       *


       *       *       *       *       *



This is an old theme, but it presents fresh aspects from time to time. I
am quite sure that the readers of the MISSIONARY will be interested in
these extracts from three comparatively recent letters:


"Since I left for my home, I am perfectly well and safe. I am very glad
that I havn't got any persecution come to me. I told my parents the
first thing when I reached my home that I don't worship the idols and
the ancestors when I marry. They did not say anything except, 'Do what
you please,' and then I thought I could stop the bride to worship too.
They said, 'She couldn't,' [_i.e._ could not be prevented from
worshiping]. In the day I married, when the bride worship the ancestors
the spectators called me saying, 'Mr. Fung Jung, go, worship with the
bride.' My mother answered them, 'That is all right, he did worship.'
Two days after, the news that I did not worship the ancestors reached my
wife's parents. They immediately send a woman to me and asked me what
was the matter I did not worship the ancestor. I explained to her as
well as I could and then she went home. Though I stay very firm for
Jesus Christ, I am very sorry that I could not convert my family yet. Do
pray for me and for those who do not know Christ."

It may be remarked in explanation of this somewhat singular toleration
of Fung Jung's faith and conduct as a Christian, that he had been a
merchant for two or three years before he returned, and in comparison
with his relatives at home, and perhaps with the average of returning
Chinese, was a prosperous and somewhat well-to-do man. And it is often
remarked that if a son or a brother can get _good luck_ in California he
may have whatever religion he pleases. That is what Chinese religion is
_for_--its sole utility--to get for its patrons good luck, and if this
is gained, and the son or brother has money to divide, his religion will
be accepted as satisfactory, on the ground that it has worked well in
his case.


Joe Jet is the Christian merchant (once a helper in our mission) to whom
was entrusted by our brethren the task of inaugurating their missionary
work in the districts from which they came. The letter from him that I
am about to quote reached me some months ago. "I have crossed the stormy
ocean and safely reached my country. I have seen Tsing Ki, Fung Foo and
all my friends at Hong Kong. God protected me. And we talked about our
missionary society, how we should go on. Then we agree to try to have
one good Christian brother, his name Moo King Shing. He can both preach
and teach. We know he is belonging to the Presbyterian Church, but we
desired to employ him. Then I left Hong Kong and went home to see my
parents, wife and all my relatives. I stay home ten days, then take my
way, go to find where Moo Hing Shan is. I go through the chapel of Kong
Moon, then San Wao city, and then got to San Ching Fan and inquire how
to get my way to see Moo Hing Shan. The preacher at that chapel say,
he's in Nor Foo Market, and so, finally, I meet him there. I then talk
over the new story with him. He like very well to work in our society,
but he had teached and preached in that place seven years and all these
brethren and scholars cannot leave him. The missionary say he could not
let him leave, because he is a true Christian--not one to begin
believing and then stop. He cannot decide yet. He will think about it.
If he sure he cannot leave there, then we find another."

A third letter is from a brother who has recently returned from China.
It speaks of good news he has received from home--news of the baptism of
six persons--one man and five women. About some of these women our
brother knows something, and says: "One of the women was about sixty
years of age. Her brother was a Christian and a preacher, and through
her brother she gain to be a Christian. After this she encountered many
trials, especially with her son's wife. Her son was in California, and
his wife and two children lived with his mother. After she became a
Christian both the children died. Their mother quarrel with her because
she will not worship the idols. Then her brother, the preacher, died.
Then she herself was taken very sick. We miss her three Sabbath days.
That time no Chinese preacher was there, and only myself and, perhaps,
one or two Christian brothers with me at the chapel. So I ask one of
them to go with me to see for what cause she was absent. She lived about
five miles from my place. We reach the village, meet a young man outside
the village, ask him 'where is the Christian woman's house?' He said to
us, 'Follow me.' So we follow him straight to her house and that young
man live there. So I found she was sick. Three women were in the house,
one of them the son's wife. These women said to us, 'If she not be a
Christian you would not come to her.' My answer, 'Certainly not; if I
not a Christian myself I would not come here.' So I begin to have a
little talk to them and tell them who is the true God and how much God
love us all, and how Jesus died for us. After this I gave them a prayer.
They felt very much pleased to hear it. They gave me some present to
take home, and soon the woman got all well. Then she went with her
brother's widow to Hong Kong and leave her son's wife at home. Then she
also became a Christian woman, very faithful, although a great many
people make fun of her and use many bad words about her. She must be one
of the five baptized."

Another letter from a Chinese brother tells me, "My wife one time, with
the Chinese women, keep Sabbath day. So I am very glad. When I was at
home my wife say she too young to be Christian and afraid the people
would make fun of her. I told a Chinese preacher's wife in China to try
to get her. I hope she will be led the Christian way."

Surely the leaven, though little, is working in China, and though it be
hid in a great mass of meal, it will not cease its working till the
whole is leavened. "China for Christ!" this our motto, and this our

       *       *       *       *       *



       *       *       *       *       *



ME.--Woman's Aid to A.M.A.,
  Chairman of Committee, Mrs. C.A. Woodbury, Woodfords, Me.

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.

MASS. and R.I.--Woman's Home Miss. Association,
  Secretary, Miss Natalie Lord, Boston, Mass.[1]

N.Y.--Woman's Home Miss. Union,
  Secretary, Mrs. William Spalding, Salmon Block, Syracuse, N.Y.

ALA.--Woman's Missionary Union,
  Secretary, Miss S.S. Evans, Birmingham, Ala.

MISS.--Woman's Miss. Union,
  Secretary, Miss Sarah J. Humphrey, Tougaloo, Miss.

TENN. and ARK.--Woman's Missionary Union of Central South Conference,
  Secretary, Miss Anna M. Cahill, Nashville, Tenn.

LA.--Woman's Miss. Union,
  Secretary, Miss Jennie Fyfe, 490 Canal St., New Orleans, La.

FLA.--Woman's Home Miss. Union,
  Secretary, Mrs. Nathan Barrows, Winter Park, Fla.

OHIO.--Woman's Home Miss. Union,
  Secretary, Mrs. Flora K. Regal, Oberlin, Ohio.

IND.--Woman's Home Miss. Union,
  Secretary, Mrs. W.E. Mossman, Fort Wayne, Ind.

ILL.--Woman's Home Miss. Union,
  Secretary, Mrs. C.H. Taintor, 151 Washington St., Chicago, Ill.

MINN.--Woman's Home Miss. Society,
  Secretary, Miss Katharine Plant, 2651 Portland Avenue,
    Minneapolis, Minn.

IOWA.--Woman's Home Miss. Union,
  Secretary, Miss Ella E. Marsh, Grinnell, Iowa.

KANSAS.--Woman's Home Miss. Society,
  Secretary, Mrs. G.L. Epps, Topeka, Kan.

MICH.--Woman's Home Miss. Union,
  Secretary, Mrs. Mary. B. Warren, Lansing, Mich.

WIS.--Woman's Home Miss. Union,
  Secretary, Mrs. C. Matter, Brodhead, Wis.

NEB.--Woman's Home Miss. Union,
  Secretary, Mrs. L.F. Berry, 724 N. Broad St., Fremont, Neb.

COLORADO.--Woman's Home Miss. Union,
  Secretary, Mrs. S.M. Packard, Pueblo, Colo.

SOUTH DAKOTA.--Woman's Home Miss. Union,
  President, Mrs. T.M. Hills, Sioux Falls;
  Secretary, Mrs. W.R. Dawes, Redfield;
  Treasurer, Mrs. S.E. Fifield, Lake Preston.

NORTH DAKOTA.--Woman's Home Miss. Society,
  President, Mrs. A.J. Pike, Dwight;
  Sec., Mrs. Silas Dagett, Harwood;
  Treas., Mrs. J.M. Fisher, Fargo.

     [Footnote 1: For the purpose of exact information, we note
     that while the W.H.M.A. appears in the list as a State body
     for Mass. and R.I., it has certain auxiliaries elsewhere.]

We would, suggest to all ladies connected with the auxiliaries of
State Missionary Unions, that funds for the American Missionary
Association be sent to us through the treasurers of the Union. Care,
however, should be taken to designate the money as for the American
Missionary Association, since _undesignated funds will not reach us_.

       *       *       *       *       *

The Woman's meeting of the American Missionary Association will be held
in connection with the Annual Meeting, on Thursday afternoon, October
31st, in the New England Church, Chicago, Ill. Missionaries will be
present from the work among the colored people and the mountain whites
in the South, and also from the Indians, to give descriptions of their
life on their mission fields. We would again urge a full representation
of ladies from all the churches.

       *       *       *       *       *

In connection also with the Annual Meeting of the American Missionary
Association, and by their invitation, there will be an all-day Mass
Meeting of Women's Home Missionary Unions in the New England Church,
Chicago, October 29th. Every State Union is urged to send

       *       *       *       *       *



I think you could not find a busier company of young people anywhere. As
soon as one task is accomplished, another is ready to be taken up, and
this goes on from early morn till time for retiring. Going into the
kitchen you will find a dozen or more girls, with bright and happy
faces, doing the homely work of dish-washing and preparing the
vegetables for dinner. In the laundry, you are greeted with as many more
smiling faces, some singing, others telling funny stories, but all busy
at their allotted work. The bell rings for school and you will see them
flying from every direction, perhaps having taken a moment to smooth the
hair, or arrange the dress. All out of breath they reach the school
room, ready for the five hours' work with books, which is the same as
any average school in the North. This work being accomplished, they are
off to the farm, shops, the sewing room and the cooking class. Here they
learn to prepare all substantial food which would be necessary for any
table, and become initiated into the intricacies of bread, pie and

Our Sabbaths are not idle days either, for with Sunday-school, church
service, and prayer meetings, our day is pretty well filled. Some of our
girls are doing real missionary work by going out into the neighborhood,
to relieve the sick, read to the old and infirm, and to carry food where
it is needed. This they seem to enjoy, and it will, perhaps, prepare
them for usefulness as they go out to work among their people.


Perhaps, if I give you a glimpse into the home of one of our pupils, you
can more easily understand what we have to work against among these
people. In a miserable old hovel, of one small room, lives a family of
eleven, father, mother, five children, two pitiful little orphans, to
whom the mother out of the kindness of her heart has given shelter, and
a young man and a young woman as boarders. The mother toils hard each
day to furnish bread for the little ones, and does what she can to keep
her family respectable. The father is what is termed, "no 'count." He
has no regular employment, but, when so inclined, will chop wood, and
thus earn a few dimes. Their house is lighted by one small window, in
which bunches of rags and papers supply the absence of glass. The room
is heated by an old fire-place, which is crumbling to decay. The
furniture consists of two straw beds covered with ragged quilts, a
little pine table, and four broken chairs. I need not tell you of the
moral atmosphere which exists in such a home. Yet this is only a type of
the home we see too often when we are making our round of calls.


Our school refuses none on account of age. Pupils are there, from the
little three-year-old who attends the "Kinny-garten," as they call it,
to those who are forty and fifty years old. I have been exceedingly
interested in one woman who is now attending school in the primary room.
She said to me: "I done sent my daughters through school and now I
thought I would try and get a little education myself."

One of the good brothers well expressed this idea of sacrifice on the
part of the parents for the education of their children when he said, "I
only wants to be a stepping-stone for my children. If I can help them to
rise higher than I have got, that is all I ask."

One poor woman told me she spent less than a dollar per week for
provisions for a family of eight persons in order to save money to keep
her children in school.

The oldest pupil in my school, a man over thirty years of age, said to
me one day, "I wish I could have gone to school when I was young, for as
a fellow grows older, his remembrance comes shorter."

       *       *       *       *       *


Two little girls, about eight and nine years old, have just been to my
room. The older one said, "This yere chile wants a dress to wear to
Sunday-school to-morrow, and her ma says if it don't fit she can cut it
off and make it over." I found among the contents of the last barrel a
pretty blue gingham that fitted. I am sure the one who sent the dress
would have felt happy if she could have seen the glad look of the child
as she received it. I found the older little girl was not attending any
day-school, and when I asked her what she did to help at home, she
replied, "I don't do nothing, but stay at home and tote wood and notice
the house."

The children may be interested in a question asked by a little girl in
the third grade. She said, "My pa wants I should ask you whether the
children of Israel, that Moses led out of Egypt, were black people, or
white people?"

I have been teaching nearly six weeks. The house is a cheap frame one
with a fire-place at one end. It is supplied with five benches, two
desks and a blackboard. On those small benches twenty-five or more
children must be seated. It is hard to keep them busy, as very few have
the books which they need. Many are just learning to read, and some of
these are making excellent progress.

At first it seemed as though the scholars would fight on the least
provocation. If there had not been a few who had attended another of our
schools, I do not know what I should have done, but those few did not
fight. Their deportment in the school-room was also good. Now there is
scarcely any fighting. At first several brought tobacco to school, but
it was not allowed to be used, and so is not brought now.

One day a girl was at the board doing a simple sum in addition, three
plus four; she put down nine as the entire sum. When I asked her what
three plus four was equal to, she said "seven." I then asked her why she
did not put that down; she said, "Dunno how to make a seben and so
'lowed dat would do." One young man has come to school but four half
days, yet he has learned to write his own name legibly and can read
some. He could spell "right smart" before he came.

       *       *       *       *       *



_For the Education of Colored People._

Income for August, 1889, from the
  invested funds                            $4,197.35

Income previously acknowledged              31,302.36


                                  Total    $35,499.71


       *       *       *       *       *


MAINE, $468.87.

Bath. Central Ch. and Soc.                      26.20

Bath. Children's Loyal Temperance Legion,
  2 Packages Books, etc., _for Sherwood,

Bethel. First Cong. Ch. and Soc.                18.42

Brewer. Mrs. Catharine S. Hardy (100 of
  which _for Chinese M. in Cal._)              200.00

Bridgton. First Cong. Ch. and Soc.              20.63

Castine. Class No. 9 Trin. Sab. Sch.,
  _for Student Aid, Tougaloo U._                 1.70

Dennysville. Cong. Ch.                          18.96

Hampden. Cong. Ch.                              11.80

Limington. Cong. Ch.                             9.00

North Anson. "A Friend."                        15.00

Portland. Seamens Bethel Ch.                    41.50

Saco. First Parish Ch.                          19.13

Searsport. First Cong. Ch.                      21.53

Wells. B. Maxwell                               20.00

Yarmouth. First Parish Ch.                      50.00


Acworth. Cong. Soc.                             10.87

Amherst. Capt G.W. Bosworth                      3.00

Bedford. Milton B. George, _for Clinton
  Chapel, Talladega C._                          2.00

Durham. Cong. Ch.                               21.86

East Derry. First Cong. Ch.                      3.83

Hanover. "Susie's Birthday Gift."                5.00

Littleton. Cong. Ch.                            11.36

Mount Vernon. Cong. Ch., to const. REV.
  JOHN THORPE, L.M.                             50.00

Nashua. First Cong. Ch., _for Indian M._        61.50

North Hampton. Cong. Ch. and Soc.               17.00

Pelham. Mrs. E.W. Tyler, _for Freight_           2.00

Rindge. "A Friend"                               1.00

Salisbury. Cong. Ch.                             3.25

Temple. Mrs. Lucy W.C. Keyes                     0.40

West Lebanon. Cong. Ch.                         16.96



Cornish. Estate of Sarah W. Westgate, by
  A.E. Wellman for Trustees Cong. Ch.
  of Cornish                                    27.50

Milford. Estate of Lydia H. Frost, by
  Albert Heald and David Heald, Executors      500.00



VERMONT, $340.33.

Berlin. First Cong. Ch.                         22.00

Charlotte. Cong. Ch.                            20.50

Hartford. E. Morris                            100.00

Highgate. Cong. Ch.                              4.78

Rutland. Cong. Ch.                              50.00

Shoreham. Cong. Ch.                             19.00

Thetford. First Cong. Ch.                        6.00

Vergennes. Cong. Ch.                            20.00

Wallingford. Cong. Ch. and Soc.                 45.00

Wallingford. "C.M.T.,"
  _for Mountain Work_                            2.00

West Townshend. Cong. Ch, and Soc.               8.90

Worcester. Ladies of Cong. Go.,
  _for McIntosh, Ga._                            5.00

Woman's Home Missionary Union of Vermont,
  by Mrs. William P. Fairbanks, Treas:

    Manchester. W.H.M.                5.00

    Peacham. Ladies                  25.00

    Saint Johnsbury. Ladies           7.15

                                  --------      37.15


Abington. Sab. Sch. of First Cong. Ch.
  _for ed. Indian Child, Fort Berthold,
  Dak._                                         21.06

Amesbury and Salisbury. Union Evan. Ch.         14.50

Andover. "Friend," _for Girls' Dormitory,
  Macon, Ga._                                1,202.76

Andover. Mrs. Phebe A. Chandler, _for
  Chandler Normal Sch., Lexington, Ky._        483.22

Bernardston. Cong. Ch.                           7.30

Boston. "Friends," _for Tougaloo U._            60.00

    "A Friend."                      25.00

    Woman's Home Miss'y
      Ass'n., _for Indian Sch'p.
      Oahe Ind'l Sch._               15.00

  Neponset. Sab. Sch. of Trinity
    Ch., on True Blue
    Cards, bal. to const.
    CHESTER G. BARNES L.M.            8.00

  Roxbury. Walnut Av. Cong. Ch.     227.54

                                   -------     335.54

Boylston Center. Charles T. White               5.00

Bradford. Cong. Ch. and Soc.                    37.01

Cambridgeport. Stearns Chapel                    3.83

Campello. South Cong. Ch.                      100.00

Chesterfield. Cong. Ch.                         10.75

Conway. Cong. Ch.                                6.50

Curtisville. Cong. Ch.                          20.20

Curtisville. Sab. Sch. of Cong. Ch.,
  _for Oaks, N.C._                              27.41

Dalton. Mrs. Louise F. Crane, 50; Miss
  Clara L. Crane, 50. _for Tougaloo U._        100.00

East Bridgewater. Union Sab. Sch.,
  _for Student Aid, Talladega C._               12.50

Falmouth. Cong. Ch.                             39.58

Hardwick. Calvinistic Ch.                        9.95

Haverhill. Algernon P. Nichols,
  _for Tillotson C. and N. Inst._              200.00

Holden. Two Bbls. of C. and 8.45. by Miss
  M.A. Perry, _for McLeansville, N.C._           8.45

Holden. M.A. Perry                               4.00

Holliston. "Bible Christians of Dist.
  No. 4."                                       50.00

Leverett. Y.P.S.C.E. ad'l, _for Grand View,
  Tenn._                                        11.00

Marshfield. First Cong. Ch. and Soc.           131.68

Millbury. First Cong. Ch., (10 of which
  _for Mountain Work_)                          58.40

Millbury. M.D. Garfield, 10;
  Lizzie M. Garfield, 2                         12.00

Natick. First Cong. Ch.                        150.00

Newburyport. A Friend, _for Indian M._          10.00

Northampton. ----                                3.00

North Wilbraham. Grace Union Ch.                17.50

Peru. Rev. S.W. Powell                           3.00

Prescott. Sab. Sch. of Cong. Ch.                 9.00

Randolph. Miss Abby W. Turner                   20.00

Revere. Miss Emily M. Peck, Bbl. of C.,
  2 _for Freight, for Marion, Ala._              2.00

Richmond. Cong. Ch.                              5.64

Royalston. "Thank Offering from a
  Friend," _for Greenwood, S.C._                12.50

Springfield. Mrs. O.C. Hunt                     10.00

South Amherst. Cong. Ch.                        11.00

Uxbridge. WILLIAM H. SEAGRAVE, bal.
  to const. himself L.M.                        25.00

Wakefield. Y.P.S.C.E. of Cong. Ch.              15.66

Wakefield. Sab. Sch. of Cong. Ch., bal.
  to const. GEORGE H. MADDOCK L.M.               6.17

Ware. Mr. Anderson's S.S. Class, _for
  Indian Sch'p, Santee Normal Sch._             17.50

Warren. Mrs. Joseph Ramsdell
  _for Chinese M._                               5.00

Warren. Ladies, Box of Bedding, etc.;
  Mrs. M.L. Hastings, 3. _for Freight,
  for Austin, Texas_                             3.00

Westford. William Taylor, 5, _for Indian M._
  and 5 _for Mountain Work_                     10.00

Whateley. Cong. Ch., 12.84, and
  Sab. Sch., 10                                 22.84

Winchester. Y.P.S.C.E., _for Indian Sch'p.,
  Santee Normal Sch._                           70.00

Woods Holl. Cong. Ch.                            3.00

Worcester. Polly W. Ames and
  George W. Ames                                 6.00

----. "Donations,"                             100.00

----. "A."                                      10.00

Hampden Benevolent Association, by
  Charles Marsh, Treasurer:

    Huntington. Second               19.85

    Mittineagne                       3.57

    Monson. Sab. Sch.,
      _for Indian M._                50.00

    Springfield, Rev. Edward
      Clarke                          5.00

                                  --------      78.42




Conway. Estate of Ruby Strong, Mrs.
  Julia E. Tilton, Adm'x., _for Tougaloo U._    20.00

Cummington. Estate of Mrs. R.P.W.
  Baldwin, by Ethan Clark, Executor            500.00

Medfield. Estate of Mrs. Abigail Cummings,
  _for Education, Instruction and
  Improvement of the Colored Population
  of the South_                              3,000.00

Newton Highlands. Estate of Miss Ellen
  Craft, by Miss Emeline H. Craft and
  Sarah A. Craft, Executors                    400.00

Southampton. Estate of Eunice L. Strong,
  Henry W. Bosworth, Adm., by Charles
  Marsh, Treas. Hampden Benev. Ass'n           733.33




Winchester, Mass. First Cong. Ch., by
  Miss Elizabeth P. Chapin, Bbl. of C.,
  Val. 50, _for Fort Berthold, Dak._


Little Compton. United Cong. Ch.                15.00

Narragansett Pier. Miss C. Danielson,
  _for Indian M._                                2.00

Providence. N.W. Williams                       15.00

CONNECTICUT, $1,395,01.

Bridgeport. Sab. Sch. of Second Cong. Ch.       25.00

Colebrook. Cong. Ch. and Soc.                   16.14

East Granby. Ladies, by Mrs. Ellen H.
  Strong, _for Cong. Ind'l Sch., Ga._            5.00

East Hartford. Sab. Sch. of First Cong.
  Ch., 31.54 _for Indian M._; Infant Sch.,
  2.80, _for Rosebud M._                        34.34

Green's Farms. Cong. Ch.                        20.00

Guilford. Wigwam Club of First Cong.
  Ch., _for Indian Sch'p._, and to const.
  NORTON L.M's                                  70.00

Guilford. First Cong. Ch., to const.
  WILLIAM C. BISHOP L.M.                        30.00

Middletown. Third Cong. Ch.                     13.37

Hadlyme. Jos. W. Hungerford                    100.00

Hampton. "A Friend"                              5.00

Lisbon. Cong. Ch.                               20.00

Mount Carmel. Cong. Ch.                         47.20

New London. "A Teacher and Chinese Scholar,
  First Ch. of Christ," _for Chinese M._         5.00

New Preston. Mrs. Betsey Averill,
  _for Mountain Work_                           10.00

New Preston. Ladies of Cong. Ch.,
 _for Conn, Ind'l Sch., Ga._                     5.00

Norfolk. Young Ladles' Mission Band,
  _for Indian M._                               42.42

North Haven. Cong. Ch.                          57.00

North Guilford. Mrs. Eben F. Dudley,
  _for Indian M._                                5.00

Oxford. Cong. Ch., to const REV. HENRY
  M. HAZELTINE L.M.                             32.88

Prospect. Cong. Ch.                             20.00

Redding. Cong. Ch.                              20.73

Riverton. Cong. Ch.                              7.00

Salem. Cong. Ch.                                11.60

Sharon. Cong. Ch. and Soc.                      46.69

South Windsor. First Ch.                        11.49

Stonington. Second Cong. Ch. and Soc.           46.50

Terryville. "A Friend," _for Indian M._         20.00

Thomaston. Cong. Ch.                             7.75

Windsor. First Cong. C.                         75.00

----. "A Christian Union Reader,"
  _for Chinese M._                              25.00

----. "A Friend in Conn."                       10.00




Rocky Hill. Estate of Rev. Asa B. Smith,
  by Rev. E. Harmon, Ex.                       550.00



NEW YORK, $36,789.63.

Augusta. "Friends," by M.A. Holmes               1.45

Cambria Center. Sab. Sch. of Cong. Ch.           8.00

Comstock. "A Friend"                            20.00

Deansville. Cong. Ch., _for Charleston, S.C._    9.08

Eaton. Cong. Ch.                                 8.50

East Bloomfield. Sab. Sch. Cong. Ch.,
  _for Santee Ind'l Sch._                       26.22

Franklin. Cong. Ch.                             30.06

Fredonia. Miss Martha L. Stevens                 2.00

Greene. Cong. Ch.                               10.50

Java. Sab. Sch. of Cong, Ch. 10., Juv. Temp.
  Soc. 1.25, by Mamie J. Lyford, Treas.         11.25

New York. "Pilgrim Church," 20.,
  Rev. Stephen Angell, 10                       30.00

North Walton. Sab. Sch. of Cong. Ch.             8.57

Nyack. John W. Towt                            100.00

Tarrytown. "A Friend,"                          50.00

Warsaw. "A Friend," 50., Cong. Ch., 4           54.00

Woman's Home Missionary Union of N.Y.,
  by Mrs. L.H. Cobb, Treas.,
  _for Woman's Work_:

    Jamestown. Ladies' Aux.          15.00

    Rutland. Ladies' Aux.             5.00

                                     -----      20.00




Fulton. Estate of Mrs. A.B.C. Dada           1,400.00

New York. Estate of John F. Delaplaine,
  James Cruickshank and Talbot W.
  Chambers, Executors                       35,000.00



NEW JERSEY, $82.00.

Bordentown. Lambert Bewkes                       3.00

Highlands. Rev. H.R. Proudfit                   54.00

Perth Amboy. Rev. P. Kimball                    25.00


Braddock. Thomas Addenbrook, P'k'g.
  C., etc., _for Sherwood, Tenn._

New Castle. John Burgess                         1.00

OHIO, $164.50.

Adams Mills. Mrs. M.A. Smith                    10.00

Bryan. S.E. Blakeslee                            5.00

Charlestown. Cong. Ch.                           2.50

Cleveland. Hough Chapel, 20., Crawford
  Road, 20., by Rev. C.W. Hiatt                 40.00

Cleveland. East Madison Av. Cong. Ch.           25.00

Cincinnati. Mrs. Betsey E. Aydelott              5.00

Garrettsville. Cong. Ch., 22; Woman's
  Miss'y Soc., 3.; Y.P.S.C.E. 5., to const.
  REV. EDGAR S. ROTHROCK L.M.                   30.00

Kent. Ladies' Miss'y Soc., by Ada J. Blackmore,
  _for Memphis, Tenn._                          10.00

Marietta. Cong. Ch.                              2.00

Stubenville. First Ch.                          10.00

Ohio Woman's Home Missionary Union,
  by Mrs. Phebe A. Crafts, Treasurer,
  _for Woman's Work_:

    Akron. Aux.                      20.00

    Harmar. Oak Grove Mission Band    5.00

                                   -------      25.00

ILLINOIS, $491.43

Beecher. Member Cong. Ch.                       10.00

Belvidere. Mrs. Mary C. Foote, 5., _for
  Tillotson C. and N. Inst._, and 3. _for
  Woman's Work_                                  8.00

Chicago. First Cong. Ch., 149.01;
  Plymouth Cong. Ch. and Soc., 11.60           160.61

De Kalb. Cong. Ch.                              18.87

Dover. Cong. Ch., (100. of which from
  Dea. George Wells) to cont. DEA. J. HOYT,
  J.B. ALLEN and JAMES A. PIERCE L.M's         123.71

Hyde Park. S.S. Class, Presb. Ch.,
  _for Student Aid, Marion, Ala._                1.50

Joliet. "A Thank Offering, M.T.M."              10.00

Joy Prairie. Cong. Ch.                          42.15

Lyndon. J.M. Hamilton                            1.00

Malden. Cong. Ch. ad'l.                          7.13

Normal. Cong. Ch.                                9.24

Ontario. Cong. Ch.                              14.34

Princeton. Mrs. S.C. Clapp                      25.00

Providence. Cong. Ch.                           12.00

Ravenswood. Cong. Ch.                           21.01

Toulon. Cong. Ch., in part                      10.00

Wauponsee Grove. Cong. Ch.                      16.17

MICHIGAN, $61.85.

Ann Arbor. Y.P.M.S. of First Cong. Ch.
  _for Chapel, Santee Agency_                   13.85

Calumet. Ladies' Miss'y Soc., by Mrs. L.W.
  Killmar, _for Athens, Ala._                   20.00

Farmington. Mary Erwin                          10.00

Homer. Mrs. C.C. Evarts                          6.00

Woman's Home Missionary Union of
  Michigan, by Mrs. E.F. Grabill, Treas:

    Grand Blanc. "Willing Helpers,"
     _for Normal Training Sch.,
     Santee Agency_                             12.00

WISCONSIN, $360.10.

Beloit. First Cong. Ch.                        169.30

Boscobel. "Coral Workers" by Mrs. A.A. Young     3.00

Cooksville. Cong. Ch.                            6.36

Eau Claire. Sab. Sch. of First Cong. Ch.        15.00

Fond du Lac. Cong. Ch. to const.
  WILTON B. SIMMONS L.M.                        43.89

Fort Atkinson. Cong. Ch.                        15.80

LaCrosse. Cong. Ch.                             51.41

Lake Mills. Cong. Ch.                            4.00

Ripon. First Cong. Ch.                          20.00

Viroque. Ladies' Miss'y Soc., Box Books,
  etc., _for Sherwood, Tenn._

Waukesha. Cong. Ch.                             31.34

IOWA, $211.26.

Clayton. N.G. Platt                              5.00

Creston. Pilgrim Ch.                             1.81

Davenport. Mrs. M. Willis, Box Papers,
  etc., _for Sherwood, Tenn._

Dubuque. Y.L. Benev. Soc.,
  _for Student Aid, Talladega C._                8.00

Grinnell. Cong. Ch.                              4.92

Maquoketa. Cong. Ch.                             5.16

Nashua. Cong. Ch.                               10.68

Osage. Cong. Ch., to const. L.A. LARSON
  and LEE J. LOVELESS L.M's                     60.00

Red Oak. Sab. Sch. of First Cong. Ch., 4
  Packages Papers, etc., _for Sherwood, Tenn._

Storm Lake. Cong. Ch.                           13.14

Tipton. "L.M.S." _for Mountain Work_             5.00

Victor. Mrs. C.L. McDermid, _for
  Nat, Ala._                                     0.50

Iowa Woman's Home Missionary Union,
  _for Woman's Work_:

    Bellevue. L.M.S.                  4.25

    Des Moines. L.M.S.                5.00

    Genoa. W.H.M.U.                   2.01

    Grinnell. W.H.M.U.                3.01

    Humboldt. W.M.S.                  5.00

    Iowa City. W.H.M.U.              25.35

    Le Mars                           2.10

    Magnolia. W.H.M.U.                1.50

    Osage. W.M.S.                     2.15

    Sheldon. W.M.U.                   2.00

    Traer. L.M.S.                    20.00

    Dubuque. Y.L.B.S.                 4.00

    Fairfield. L.M.S.                 3.10

    McGregor. L.M.S. ad'l to cont.
      TROUT-FETTER L.M.              10.58

    McGregor. "Thank Offering."       2.00

    New Hampton. L.M.S.               5.00

                                   -------      97.05

MINNESOTA, $46.90.

Austin. Mrs. S.C. Bacon                         10.00

New Richland. Cong. Ch.                          2.00

Rose Creek. Mrs. J.S. Rounce,
  on True Blue Card                              3.10

Rushford. Cong. Ch.                              5.28

Saint Paul. Saint Anthony Park Cong. Ch.        19.00

Tivoli. Lyman Humiston                           1.00

Worthington. Union Cong. Ch.                     6.52

MISSOURI, $12.50.

Amity. Cong. Ch.                                 2.50

Kidder. Cong. Ch.                               10.00

KANSAS, $5.00.
Boston Mills. J. Hubbard                         5.00

DAKOTA, $5.00.

Yankton. Gen. W.H.H. Beadle                      5.00


Elrod. Cong. Ch.                                 1.60

Woman's Home Missionary Union of
  South Dakota, by Mrs. Sue Fifield,
  Treas., _for Woman's Work_:

    Plankinton. W.M.S.                3.05

    Sioux Falls. W.M.S.               5.00

                                     -----       8.05

NEBRASKA, $58.73. Exeter.

Exeter. Young Ladies' Miss'y Soc.,
  by Grace Gilbert                               5.00

Fremont. Cong. Ch., 35., and Sab. Sch. 7.48     42.48

Nebraska City. Woman's Miss'y Soc.,
  by Mrs. J.B. Parmlee, Treas.                  10.00

Silver Creek. Cong. Ch.                          1.25

MONTANA, $20.50.

Helena. First Cong. Ch.                         20.50


Murphys. Douglas Flat Cong. Ch.                  0.70

OREGON, $650.63.

East Portland. First Cong. Ch.                   0.63


Portland. Estate of Dea. H.M. Humphrey,
  by Rev. C.F. Clapp                           650.00


McLeansville. First Cong. Ch.                    1.50

Nall. Cong. Ch.                                  0.50

Pekin. Cong. Ch.                                 1.25

Salem. Cong. Ch.                                 2.00

TENNESSEE, $215.50.

Glenmary. Cong. Ch.                             10.00

Memphis. "Friends," _for LeMoyne Sch.
  Building_. (30. of which to cont.
  DR. D.T. PORTER L.M.)                         205.50

GEORGIA, $17.00.

Atlanta. Teachers and Students of
  Atlanta U., _for Indian M._                   15.00

Cypress Slash. Cong. Ch., _for Atlanta, U._      2.00

TEXAS, 65c.

Austin. Tillotson Ch. of Christ, ad'l.           0.65

NEW MEXICO, $3.80.

Albuquerque. Cong. Ch.                           3.80

JAPAN, $20.00.

Kioto. Mission Ch.                              20.00


Donations                                   $7,618.69

Estates                                     42,780.83



INCOME, $30.00.

Belden Sch'p Fund _for Talladega C._            30.00

TUITION, $98.00.

Wilmington, N.C., Tuition            11.50

Grand View, Tenn., Tuition           74.42

Austin, Texas, Tuition               12.06

                                  --------      98.00


Total for August                           $50,527.52


Donations                                 $171,498.08

Estates                                     98,995.51



Income                                       9,103.21

Tuition                                     34,059.34

United States Government
  appropriation for Indians                 15,219.37


Total from Oct. 1 to August 31            $328,875.51



Subscriptions for August                       $26.55

Previously acknowledged                        733.12


Total                                         $759.67

H.W. HUBBARD, Treasurer,
56 Reade St., N.Y.

*** End of this Doctrine Publishing Corporation Digital Book "The American Missionary — Volume 43, No. 10, October, 1889" ***

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