[Pg i]

AIBONITO, PORTO RICO.

[Pg ii]

CONTENTS.

The AMERICAN MISSIONARY presents new form, fresh
material and generous illustrations for 1900. This magazine is
published by the American Missionary Association quarterly. Subscription
rate fifty cents per year.

Many wonderful missionary developments in our own country
during this stirring period of national enlargement are recorded in
the columns of this magazine.

[Pg 145]

THE
American Missionary

The Association closed the year without debt and has a
balance in the treasury of $1,601.90 for current work,
not including the balance in Reserve Legacy Account for
the periods when the receipts from legacies fall below the average on
which the Committee makes its estimate of available receipts from
this source for current work of the year.

We go to our Annual Meeting in Springfield, October 23d, with
faith in the ability and devotion of those who sustain the work and
with full courage and hopefulness for still greater results in the new
year.

ANNUAL MEETING.

Springfield, Mass., is not only one of the most beautiful
cities in New England, but is especially adapted
for a great convention like the Fifty-fourth Annual
gathering of the American Missionary Association. With cordial
hospitality the members of the churches and citizens of Springfield
have opened their homes and hearts to welcome the delegates, life
members, officers and missionaries who gather for this meeting
October 23-25th. State associations, local conferences and contributing
churches are all entitled to delegate representation at this
meeting. Each church should early select its delegates and send their
names to the Chairman of the Entertainment Committee. The committee
cannot promise to furnish entertainment for those whose
applications are received after October 20th.

It seemed probable to the friends in Springfield that no church
was large enough to hold the audiences which would gather for this
meeting. The Court Square Theatre, which has the largest auditorium
of any public building in the city, was therefore secured.
Springfield is the centre of a large population gathered in other towns
and villages as well as within its own municipal borders and easy
connection is made through trolley lines or railroads.

[Pg 146]

Rev. Philip S. Moxom, D.D., is Chairman of the
General Committee. Mr. Charles D. Reid, 255
Main Street, is Chairman of the Committee on
Transportation. Mr. Clarence E. Blake, 11 Dartmouth Street, is
Chairman of the Entertainment Committee. Rev. Newton M. Hall
is Chairman of the Press and Printing Committee. Mr. Charles A.
Royce is Chairman of the Committee of Arrangements.

Those desiring information will receive it by writing to a chairman
of the proper committee given above.

Reduced fares amounting to one and one-third of
the full fare have been arranged on the certificate
plan. When purchasing a ticket a certificate must
be received from the selling ticket agent and when presented at the
Annual Meeting will secure the reduced rate in the return fare.

Rev. Newell Dwight Hillis, D.D., of New York, will
preach the Annual Sermon Tuesday evening, October
23d. The program has been prepared to cover not only
the reports of the work of the American Missionary Association but
also to provide for the discussion of large and fundamental problems.
Prominent clergymen and laymen of our own denomination will be
present. There will also be represented on the platform societies and
institutions working along the same line in cordial and hearty Christian
sympathy. This will add greatly to the interest of the meeting
and to the scope of discussions. Thus the Fifty-fourth Annual
Meeting will present a platform and not an organ.

A band of Jubilee Singers from Fisk University, Tenn.,
will be present and add greatly to the sessions by their
quaint and pathetic music. This is always an interesting
feature of the American Missionary Association convention
appreciated by all.

An industrial exhibit containing samples of the work
in representative Association schools will present an
object lesson of this work. This exhibit will be in
the chapel of the First Congregational Church near by
the place of meetings.

The most interesting feature of the meeting, however,
will doubtless be the messages that come from the missionaries,
a large number of whom will be present.
These men and women are on the advanced line in this great movement
for many races, including millions of peoples who especially
need the influence and power of an intelligent Gospel. Among these
missionaries will be representatives of different races. Porto Rico, the[Pg 147]
new field entered a year ago, will be represented by a missionary
whose work has been especially valuable.

A special number of the Springfield Union will be issued
containing a full verbatim report of the various sessions.
This will be sent to ministers so as to reach them, if possible,
Saturday morning, October 27th. Pastors desiring to present
the work of this Association to their people will find this extra of
great value.

In the scope of the discussions, the ability and variety of speakers,
the interesting and accessible places of note in and around the
city of meeting, and the great interest now taken in the problems
which the American Missionary Association is seeking to solve, the
Fifty-fourth Annual Meeting promises to be a large and even epoch-marking
convention.

The death of President Erastus M. Cravath removes
from the counsel and service of the American Missionary
Association one of its most prominent and
successful missionaries. Few men have so largely
affected the life of the nation through educational lines as has
President Cravath. After some years of service in the office of the
Association he became President of Fisk University, and has brought
that institution to the foremost rank in the intellectual and moral
development of the Negroes of this country. An extended obituary
notice is given on other pages of this magazine. Here, the writer,
having had close personal association with President Cravath for
many years, desires to bear his testimony with earnest and loving
emphasis to the large and strong character of the man, and his single
and unwavering purpose to accomplish the largest and best
service possible for those to whom he gave his ministry in unstinted
measure. No one can fill his place, for it was not only large but
unique. He was a leader who came to the front in the most trying
period in the history of the Negroes, and he led them with soundest
judgment as well as heroic fortitude. These people have lost not
only a friend, but a steady and strong guide.

The work of the American Missionary Association
among the Chinese in America is illustrated in the
financial statement of the American Board. Rev. Jee
Gam, who has charge of the work among his fellow Chinamen in San
Francisco, has just sent a check of one hundred dollars to the[Pg 148]
American Board for the North China Christian Relief Fund. This
money was all contributed by members of the Chinese churches on the
Pacific Slope. Other contributions are promised. No one can doubt
that a large element in the evangelization of China must be the
Chinese of America.

The Cumberland Valley Association of Congregational
Churches met in Jellico, Tenn., September
14th. The churches of the association were
generally represented. Churches of other denominations
at Jellico welcomed the meeting of
the association and cordially entertained the delegates. The increase
in the population of Jellico and the surrounding districts has greatly
emphasized the importance of our work in that region.

The Cumberland Plateau Association of Congregational Churches
and Sunday schools met with the church at Grand View, Tenn., September
26-27th. The meeting was one of unusual interest. The
work on the Plateau, as represented in the reports from the churches,
was on the whole encouraging.

An interesting convention of colored men was held
in Boston, August 23d-24th. This convention,
known as the Negro Business Men’s Conference,
was a meeting of great importance and interest.
Principal Booker T. Washington and other prominent colored men
were present, and large attention was given to the consideration of the
Negroes in the business world, their place and opportunities. The
topics covered a large field bearing upon the self-support and business
opportunities and responsibilities of the Negroes. The gathering
was largely representative from different parts of the country, and
the discussions were able and comprehensive. A permanent organization
was formed to be known as a business league, the purpose of
which is to promote and develop business methods and to create larger
confidence on the part of the Negroes themselves in their own ability.
As a whole the convention was very encouraging and hopeful.

Several friends have sent contributions to this office to
help those who have suffered from the terrible storm
in Galveston and the interior of Texas. These gifts
have been forwarded to a missionary pastor near Galveston and will
be wisely administered.

[Pg 149]

LE MOYNE NORMAL INSTITUTE.

The school bears the honored name of one who, in the long years
of the anti-slavery agitation, was known as an uncompromising friend
of human freedom. It stands, with its nearly thirty years of successful
work, a most fitting memorial
of his life and labors for
humanity. A personal friend
and an associate of Dr. Strieby
of sacred memory, in the anti-slavery
crusade, Dr. F. Julius
Le Moyne, of Washington, Pa.,
seeing the great need of education
and practical training for
the freed people of the South
and anticipating a bequest made
in his will, advanced to the
American Missionary Association
some twenty thousand dollars
for the establishment of the
school at Memphis.

PRINCIPAL A. J. STEELE.

The school building and a
“Home” for the workers, made
necessary by the needs of the
work and the adverse feeling
toward teachers of colored
schools, were erected and the school was opened in October, 1871.
From that time till now the American Missionary Association has
had charge of this school.

It was the wish of Dr. Le Moyne that the work of the school
should be prosecuted along the most practical lines, to meet the more
pressing demands of an untrained race, and to this end he stipulated
that the so-called “dead languages” should form no part of its
course of study, and that it should be adapted to the relief of the
most pressing wrongs and needs of the colored people in the struggle
for life to which emancipation had brought them. His wishes have
been respected and the school has remained distinctively an English
school, with as great attention to industrial training as time and
means would allow.

The growth of the school, in all that counts to strengthen and
confirm its influence and usefulness, has been steady and uninterrupted
from the beginning, with its attendance of 250 pupils of low[Pg 150]
grades, to the present year, with an enrollment of over 700, distributed
through its twelve years of study and training, over 200 of
whom are in the Normal Department fitting for the work of teaching.

LE MOYNE INSTITUTE AND MISSION HOME.

The first class of two was graduated in 1876; since that over two
hundred young people have received the diploma of the school, most
of whom are living useful, self-respecting lives in the many communities
where they have found homes.

To meet the needs of this constant growth the buildings have
been enlarged repeatedly and a separate building for manual training,
woodworking, printing, etc., has been erected.

Probably the most apparent work accomplished by the school has
been the training of teachers for the public schools, hundreds of
whom have gone out from our training and are now doing good work
in Tennessee and the adjoining States of Arkansas and Mississippi.

Under the direction of the same principal for all but the first two
years of its existence, the school has become the centre of many lines
of influence extending in many directions and affecting many interests
among the people. A library of some three thousand volumes
has been gathered and has proved of great value to the students and
to the community. Nothing else so directly and surely acts to train[Pg 151]
to thoughtful and self-respecting lives as an acquaintance with the
literature of the English language and with the personalities of the
great minds who have produced it.

One of the cherished purposes of the school is to fit up a number
of “traveling libraries,” each of a score or so of volumes, carefully
selected to place at the disposal, in routine order, of graduates of the
school teaching in country communities.

The public school teachers (colored) of the county have for years
held monthly meetings at Le Moyne Institute, and for the past year
have received regular
instruction
in the teaching of
vocal music from
the director of
music of the
school.

GRADUATE TEACHERS, LE MOYNE INSTITUTE.

The Alumni
Association is an
active and influential
organization
which acts
with the institution
in many
ways, carrying on
a course of lectures
each term
by prominent men
of the community and assisting materially by the contribution of
money for its Industrial work. At the present time this association
has in hand a fund of over $200, to be used in this way, while, at
the same time, it is purchasing a new piano for use in the Music
Department. Few of our schools have more loyal supporters among
their graduates than Le Moyne. Coherence and co-operation in
racial interests are quite lacking and much needed among the colored
people, such co-operation as is best illustrated by the Texas movement,
described by the Hon. R. L. Smith, of Oakland, Texas, in a
recent issue of The Independent. Such work as has been done at Oakland
is, in many places, quietly being set on foot, with varying degrees
of success, by students and associations of students, who had
their training in schools of the American Missionary Association.
The immediate aim and end of all our work is the social betterment
of the people, and in the end its efficiency will be measured according
as it succeeds or fails in this respect.

[Pg 152]

The history of education in America, written largely during the
past thirty years, has few features of wider interest or deeper meaning
than the establishment and remarkable development of the
“mission schools” among the colored people of the South since their
emancipation. The spelling-book followed hard by the teachings of
the Bible, constituted the course of instruction at the beginning; this
simple beginning has developed into a great system of training and
instruction that exemplifies the latest and best methods of education
and of school administration known anywhere, from the kindergarten
through the common school branches, with manual or industrial
training, to the normal
school and college.
These ideas
and methods have
very generally been
extended and
adopted into the
common public
schools and the
higher state institutions,
mostly
taught and managed
by graduates
of the mission
schools.

CHILDREN’S CHILDREN, LE MOYNE INSTITUTE.

All this growth
of educational institutions
and facilities
would have
been impossible except that along with it and acting as the underlying
cause of and reason for it, there has gone a corresponding
development of individuals of the race and of the race collectively,
for whose uplifting it has most providentially been brought into
existence.

The illustration entitled “Children’s Children,” accompanying
this article, shows a class of children whose grandparents, direct from
slavery, began with awkward, faltering steps to tread the “hidden
paths of knowledge,” and whose parents in their turn were graduated
from the Normal department of Le Moyne School.

These grandchildren, one of whom in May, 1900, received from
the hands of the principal the same diploma that, more than twenty
years before, had been handed her mother, stand a proof positive,[Pg 153]
that may be read by those who run, of individual and racial development,
not to be gainsaid or doubted. They possess a mental horizon
far wider and more luminous than that of their grandparents,
direct from bondage, and they are responsive to influences and emotions
to which both parents and grandparents were strangers.

These “children’s children,” and there are thousands of them
throughout the South, stand now as the hope and promise of the race.
They represent practically a new race, with new and higher ideals
and aims than their parents or grandparents could know. These
ideals are not only those of a wider intellectual life, they reach out to
the home, to industrial occupations and up to a purer, more practical
form of worship as expressive of the religious life.

If you would come at the fountain and source of this purer,
broader, safer life, in all these walks of life, come with me and look
through the various departments of Le Moyne Institute, or any one
of a large number of similar schools of the American Missionary
Association, founded and supported chiefly by the benevolent people
of the North. In the line of intellectual awakening a glimpse
into classes in history, in literature, science and mathematics, backed
up by the influence coming from personal association with trained,
Christian instructors, and you will not fail to recognize the means,
entirely adequate to produce the result in question before you.

Would you lay your hand on the springs that have transformed
the home, step with me to the sewing-room where, month after month
and year after year, the children are trained in needlework, in the
cutting, fitting and making of the wearing apparel that the home
must provide; into the experimental kitchen where every girl at the
proper stage of her training is taught the value of various foods
and has practice in preparing them, where in fact all that pertains to
the administration of the household is carefully studied and practiced
under the direction of a skillful instructor.

The well-equipped woodworking shop, with its orderly benches
and its system of drafting, of joining and of general construction, is
giving the boy the best use of his hands and placing within his reach
the power to build his own house and keep it in repair, or to go on to
the mastery of a useful trade and through it to the securing of a
means of livelihood. The printing office, too, gives yet another line
of hand training and at the same time of intellectual accuracy in
other directions and studies.

For the special Normal training of teachers the practice of
teaching in the lower grades and classes under the supervision of a
regular critic teacher, is carried through the greater part of the[Pg 154]
senior year, after the study of psychology has been mastered and the
principles of school management have been taught.

And, finally, throughout the course the Bible, with its hopes and
promises, its warnings and denunciations of evil conduct, is constantly
taught and its sanctions utilized in the formation and strengthening
of character, and in most cases it is found powerful in leading
to the choice of the Christian life.

Thus is the work of Le Moyne Institute summarized, and
such would it be found any day in the year. Its teachers, in their
life as a family, in the teachers’ home, comprise a “social settlement”
that was in successful
operation years
before the name
came to have any
significance among
the forces working
for the social uplifting
of the poor
and the outcast of
society.

CLASS OF 1900, LE MOYNE INSTITUTE.

One other feature
is worthy of
mention with the work
at Memphis, that is, the cordial and mutually helpful relations existing
between the church and the school. They supplement, each, the
work of the other, and pastor and teachers plan and work together
for the same end, the general betterment of all the people.

Finally, Le Moyne school has from the first been fortunate in
gaining and holding the respect and esteem of the best, most
thoughtful white people of Memphis, and of many other communities
from which our students have come and back into which they have
again returned, to act as regulating, renewing agencies among the
people. Surely the workers in the field should not be slow nor
timid in asking for the means to carry forward and to make more
effective such a work as this. It is not a losing battle we wage.
Every heart and life that has come into near and vital contact with
the work has been itself quickened and inspired by a service so
effective and life-giving. It is the old story ever repeated—”He
that goeth forth and weepeth, bearing precious seed, shall doubtless
return again, bearing his sheaves with him.”

[Pg 155]

REINFORCEMENTS FROM AVERY INSTITUTE.

From Avery Normal Institute, Charleston, S. C., twenty-three
young men and women have entered upon the active responsibilities
of life, having been graduated from that institution. This constitutes a
valuable body of reinforcements to the work which the American
Missionary Association is doing in that State for the educational and
moral uplifting of the people. The heroism involved in securing
their education, both on the part of the pupils and their parents, is
emphasized in the record of the facts.

Nearly all of this interesting class are residents in the city, but
from one of the islands we had one young lady, and two came from
the country. In this band of twenty-three is represented every phase
of city life, also the life on the islands and on the plantations.

A few came from homes of comparative comfort and represent the
better phase of social life in the city; their parents know nothing
personally of the old system of ante bellum days. Others are children
of freedmen, who knew in younger years all the bitterness of
bondage. Representatives of such families are diminishing in numbers
year by year as the events of the war are being removed farther
into history. One of these graduates is the daughter of a government
official, the lighthouse keeper on Morris Island, where he has proved
his fidelity by long years of continuous service.

To nearly every one commencement day has been the goal of their
ambition for many years, while to the parents the keeping of the
daughter or the son to the end of the course has been a severe struggle,
demanding many sacrifices, which have been endured in the hope
or resolve to see their children have a better chance in the start in
life than was ever offered the parent.

Twenty of the class are faithful members of some evangelical
church, and have proved the sincerity of their profession by consistent,
Christian lives while in school.

Two of the men and as many of the young women planned to continue
their studies. These have taken the preparatory course along
with the normal in the hope that some way might be offered for a
continuance of study in one of the American Missionary Association
colleges, but stern necessity compels nearly all to enter at once the
ranks of wage-earners, and they must-seek positions as teachers or in
some other line of employment.

Several have won high standing as scholars and would distinguish
themselves if they had the opportunity for continued study. One has
already begun his course in pharmacy, and others are at some chosen
line of more or less skilled labor.

[Pg 156]

The commencement exercises here, as everywhere, were full of interest
and attracted an immense crowd. All who appeared before the
public acquitted themselves well, and the commencement of 1900
passed into history as one of the most successful the Institute has
known. Thus we sow beside all waters; what shall the harvest be?

WHAT OUR GRADUATES DO—AN INTERESTING EXAMPLE.

The case of Rev. James A. Herod, of Abbeville, La., is very
interesting. He came from Arkansas to New Orleans to enter
Straight University. He had been told that he could obtain an education
there at very moderate cost by working for the institution.
When he arrived he inquired for “the boss,” being ignorant of the
proper appellation of the head of the school. He was admitted as a
student and remained long enough to complete the normal course and
also the English course in theology.

As a student Mr. Herod was not brilliant, but he was faithful.
He had excellent common sense and great moral power. His influence
over his fellow-students was strong and helpful. He won the
admiration and respect of all. We all predicted success for him as
he went out from the University to take up his life-work.

Mr. Herod became pastor of the Congregational Church at Abbeville.
It was then at a very low ebb. He was also made Principal
of the public school of the city. He has labored untiringly and with
rare devotion and his success has been very marked.

The writer had the privilege of visiting Mr. Herod in his field.
He found him pastor of a flourishing church with a comfortable
church edifice and occupying a very nice parsonage. He met the
Mayor of the city, the Superintendent of Schools and several of the
representative white citizens, with whom he had conversations relating
to Mr. Herod’s work. These men bore willing testimony to its
importance and value. They affirmed that he had built up his
church and had done very much to elevate the colored people, that
he had won the love and esteem of his race and also the confidence
and respect of the best white people. Mr. Herod practises thrift; has
a bank account and teaches the people economy and business honor.

The white people treat him with courtesy and show their appreciation
of his work in many ways. There is now a very kindly feeling
between the two races, largely owing to the efforts of this devoted
man. There is very much to encourage in this case. There are other
graduates who are doing a similar work.

[Pg 157]

SCHOOL LIFE IN PORTO RICO.

SCHOOL BOY IN PORTO RICO.

I was sitting in my room at the hotel at Lares, tired out after two
days on pony-back, my first trip into the mountains of the interior,
and my first experience on horseback. My long ride and consequent
fatigue, my position, far from home, family and friends, in a new
region where language, food, customs, all were strange, made me feel
most lonesome. Only a good night’s sleep
could ward off a threatened attack of home-sickness,
a longing to see the land and hear
the language “that God made,” as the boys in
blue express it.

Suddenly a new sound aroused me, drew
me to the porch, and brought a relief which
only travelers who have been far from the
homeland can realize. Four young girls on
the next porch, scarcely visible in the gathering
darkness, were singing:

No one saw the tears that came or knew
about the restful feeling which followed me
into dreamland. I had not left my country. Its spirit, its love of
liberty, the happy “songs in the night” which it had put into the
mouths of its sons and daughters, had preceded me.

Every night during my stay in Lares, the four girls, one of them
a daughter of the alcalde, or mayor, who made me understand that
they had learned this song from their teacher, sang America for “el
Americano,” whose coming and talk about a possible school had made
such a stir in their beautiful village.

When we opened an American Missionary Association school in
Santurce and later in Lares, was it strange that America was the first
song taught to the children? How quickly they learned it and how
they sang it, with a spirit and enjoyment which I have rarely seen
equaled. Then followed: “Rally Round the Flag,” “The Star
Spangled Banner,” and “Marching through Georgia.” They were
the best means of instilling the spirit of patriotism and most effective
agencies in training the pupils to keep together and follow a leader.

[Pg 158]

One day I heard several Porto Ricans singing with such spirit and
earnestness a strange, rather weird melody; they told me it was “Borinquen,”
their national song extolling the beauties of their island
home—called Borinquen by the original inhabitants. When I proposed
in school one day, after singing America, that we would try
Borinquen, if one of the older young ladies would lead us, the quiet
that came over the school, the brightening of faces and air of expectancy,
removed all possible doubt about their love of their island. After
that America and Borinquen usually came together. Every Porto
Rican and Spaniard learned to sing America.

PRIMARY CHILDREN, LARES, PORTO RICO.

But the songs we sang impressed on these music-loving boys and
girls thoughts other than those of love of country. Within a month
after opening most children could sing “Jesus Loves Me,” and the
little primary children rarely failed to ask for this when given a
choice. Later came “Jesus Loves the Little Children” and other religious
songs. When they afterward heard from the Bible, read in Spanish
and in English, the story of Jesus taking the children into his arms,
the song had prepared for the story and the story made the song
mean more. Nearly all learned to say, in Spanish or English or
both: “Suffer the little children to come unto me and forbid them
not, for of such is the kingdom of heaven.”

[Pg 159]

So the songs opened the way for Bible stories and Bible verses.
The little first grade children studied about Abraham, and the others
learned about David as a boy, a shepherd, a servant in the king’s palace,
a fugitive from Saul and as being King of Israel. Nearly all
learned the Twenty-third Psalm and several of the Beatitudes.

We were afraid the parents might object to the religious songs and
Bible stories and withdraw the pupils from the school. But they did
not, not one, so far as we knew. Several told me that they wanted
their children not merely to learn to read and to become intelligent
Americans, but that they wanted them to grow up as good men and
women and were glad to have them taught these things. During the
last two months some time was given nearly every day, in each room,
to Bible stories or Bible study.

CARNIVAL, SAN JUAN, PORTO RICO.

We soon found that our Porto Rican boys and girls know very little
about study or attention or self-control and obedience. In most
homes they do much as they please. In school they had been accustomed
to studying out loud, to learning by heart without understanding,
to reciting in concert, and to talking as much as they
pleased. They are quick-tempered and apt to fly into a passion.
They lack greatly in perseverance or “stick-to-it-iveness.”

The schoolroom was a noisy, distracting place for a time; the
playground was the scene of frequent uproars and even fights. They[Pg 160]
seemed to have no idea of playing together or following a leader or of
organizing and keeping up games.

But they were kindly and friendly in spirit and most courteous
and polite, much more so than most American children in similar
schools. They certainly appreciated warmly what we were doing for
them and were most anxious to do as the children do in American
schools. They lacked the life and tendency to mischief of American
children. After a few weeks there was little trouble about discipline
or order, and they learned to control themselves better and to pay better
attention. It took months to break the habit of studying aloud,
and will take years to instil habits of perseverance and self-reliance.

The most helpful means of training in attention, instant obedience
and self-control were the daily calisthenic exercises, which they all
enjoyed and entered into with spirit.

Space permits only hasty reference to other lessons taught
without books in our school, lessons in self-respect. Every child was
expected to pay a small tuition, in money or labor, only a peseta,
equivalent to twelve American cents, a week, but enough to inculcate
the feeling that they were paying for what they got. At first it was
hard to get the money. They had to be reminded again and again,
but week by week they became more regular and seemed to take more
pride in handing the teacher each Tuesday morning their silver coin.
Much to our surprise there was, toward the last, very little delay or
difficulty in getting the tuition.

In the Santurce school a sewing-class was organized to give fifteen
very poor girls, all colored, an opportunity to “earn their tuition,”—as
we told them—by sewing for us an hour or two every Saturday.
Most of them had rarely handled a needle. They did not make many
garments, but they learned considerable about sewing, were as regular
as clockwork every Saturday morning, and appreciated better the
education which they thus earned. Wasn’t this better than some
book lessons?

Another lesson in self-respect came from the idea—which the
children gained without a word from us—that those who attended the
American school must be clean and must have clothes and shoes and
stockings. At least half of the children at the Santurce school came
from the poorer classes, most of them from the shack district. A walk
through this section would show most of the children under seven
absolutely naked, and nine-tenths of the parents and older children
barefooted, the girls and women bareheaded, with only indispensable
clothing, often ragged and dirty. A glance into our schoolrooms or
at the company trooping out at noon or at four o’clock showed only[Pg 161]
children with shoes and stockings, as neatly dressed, as clean as those
coming from any school in the States. The dirty or ragged or barefooted
would not come. Before or after school, or on Saturdays or
Sundays, some of them could scarcely be recognized in their home-clothes.
The good clothes and the shoes were often worn only at
school and at the fiestas or on holidays.

How many times, looking up absent children, we found that they
were away because of dirty clothes, or because the one good suit was
being washed, or because shoes were worn out. Frequently we furnished
them with shoes or clothes, trying to devise some way by which
they could work for them, earn them. This education in neatness
and self-respect was not book education, but it was more valuable
than much learned from books.

NATIVE HOUSE. SANTURCE, PORTO RICO.

During the school-year our two hundred and fifty school children
needed and used at least twice as much clothing as in any similar
previous period of their lives. Does not that show how education and
Christianity increase needs and develop business and commerce?

But we have been talking about schools and pupils with scarcely
a word about books or classes. We had them, much as in American
schools. At first, with children who spoke and understood only
Spanish and teachers who knew little Spanish, there were great[Pg 162]
difficulties and progress was slow. The book and class-work were not
as interesting or encouraging as some of the other lessons I have told
about.

The children were quick and “picked up” English rapidly.
When words would not serve they could talk with hands and head
and shoulders and whole body, much better than can American children.
They were patient and had good memories, but found it hard to
think. I judge that they had rarely been expected or taught to think
for themselves. Arithmetic was hard for them. Reading in Spanish—where
each letter, vowel or consonant has, in general, but one sound
and there are no silent letters—was very easy. But reading and
spelling in English—where they could not know what sound to give
to a letter, and what letters had no sound—was most trying. However,
they did, even in reading English, as well as we had any right
to expect.

SAN JUAN HARBOR, PORTO RICO.

Were there no discouragements? Hosts of them. But the encouragements
were so much greater. It was hard to get them to
study. Sometimes it seemed that they would never learn to think.
The noises of the street, the curious crowds about the doors, the dogs
which would insist on making themselves at home in the schoolroom,
were trying. It was warm all winter—how odd that word sounded to[Pg 163]
us!—between 85 and 90 degrees on Christmas day. But most trying
and discouraging of all was the irregular attendance, day after
day, one-fifth, one-quarter, even one-third absent. There was much
sickness. During February and March grip and “catarros” or colds
kept many away. But much of the absence was due to carelessness,
the almost weekly “fiestas” or church feasts or holidays, the errands
to San Juan, the lack of clothing, the fear of rain, anything, everything
and nothing. And yet they were deeply interested in the school,
and parents had sacrificed much to send their boys and girls to school
and were anxious for them to get an education. But the lower classes
have not learned to do anything regularly or in order. They attend
school as they eat, work and sleep—as they live. This condition calls
for another lesson, outside of the books, a hard, slow lesson which the
schools must teach.

Did the American Missionary Association schools pay? Did we
feel rewarded for some sacrifices and privations? At Santurce a colored
mother came in just before we left the house for the boat to the
States to thank us for what we had done for her three girls. Her face
and eyes told more than her Spanish tongue could convey to us. At
Lares the whole afternoon and evening before our teachers left there
was a constant stream of children and mothers and sisters and fathers,
Spanish, many or most of them, coming to say good-bye, to thank the
teachers, the Misses Blowers, Blinka and French, for what they had
done; to beg them, many with tears running down their cheeks, to
come back to them in the fall.

And yet we have only begun to plow the ground and to sow the
seed. What will the harvest be? Only He can tell for whom the
sowing is done and who alone giveth the increase.

As this magazine goes to press our missionaries are leaving for the
work of the new year in Porto Rico. During the summer they have
been busy among churches, Sunday-schools and Endeavor Societies
seeking to stimulate a larger interest for the wonderful work opening
in this island territory. An extensive campaign has been carried on
throughout Ohio and Michigan by Prof. Scott and Rev. Mr. Edwards.
In the East, Miss Blowers has told the story of the needs and possibilities
of the Porto Rican children. We appreciate the cordial interest
manifested in this work. These missions need reinforcement by
the increase of the number in teachers and evangelists. There should
be buildings erected for the schools and chapels at different points.
New fields should be occupied in the near future. The work demands
a large place in the interest and contributions of our Sunday-schools
and Endeavor Societies as well as our churches.

[Pg 164]

AMONG THE INDIANS.

Missionary Work in Out-Stations.

In some of our Indian mission fields the name out-station is a misnomer.
It is especially so on the Standing Rock Reservation where
there has never been a mission boarding-school
to make prominent a central station. Ten years
ago all of the 3,700 Indians came to the agency
every two weeks for their rations of meat, flour,
etc. For four or five days, including Sunday,
they all camped in a radius of five miles. Here
was a fine opportunity for religious work.
Here naturally was built the first chapel which
was the home of the first church organization
though the original members lived in South
Dakota, 32 miles from their chapel, which was
in North Dakota.

GREAT EXPECTATIONS.

But to-day the out-station is emphatically
the in-station, in the heart of the various Indian communities;
for four sub issue stations have been established,
and with few exceptions the people are compelled to travel not over
twenty-five miles to get their bi-weekly rations. There is no good
reason why they should be away from home more than two days for
this purpose. This arrangement has given great prominence to the
so-called out-station—which
is in charge
of a native preacher
and his wife, both of
like importance in
the work, in the heart
of an Indian community,
letting its light
shine every day in the
year. The people are
becoming more and
more scattered, making
the day-school
well nigh an impossibility
and greatly
diminishing the attendance at all but Sunday religious meetings.

OUR FIRST CHAPEL, STANDING ROCK, N. D.

It is no uncommon thing to find a family with no neighbor within
a mile. They have found it easier to haul a few loads of wood in[Pg 165]
winter than many loads of hay 10 to 15 miles in summer. They are
living out where they can find a good range and plenty of hay for
their cattle.

In the day of villages the native preacher having his people
closely about him could have a well-attended school, where parents and
children learned to
read the Word of God
in their own language,
through the long evenings
of the winter
months.

SUMMER CAMP OF INDIANS.

The compulsory attendance of all the
children from 6 to 18
years of age in school,
mostly in boarding-schools,
has closed the
mission day-school,
and the native worker
has become preacher
and pastor and no longer a school teacher. Ten years ago the work
of our native workers could be closely planned by the white missionary,
but to-day he must plan his own work largely to fit ever changing
conditions, and learn to make each day count most for Christ.
These men must be men of fidelity, men who have been trained in
our Oahe or Santee schools, men who have a much larger knowledge
of the Bible than their fellows. There have never been half enough
of such for the work.

David Many Bulls, one of the best men we ever had, never went
to school a year in his life, but he was an exception in his successful
work. He was stationed 70 miles from a white missionary. Well
do I remember the starting of this out-station.

It was an out-station, away out from anywhere, but the few
people there were urgent for a teacher, and promised to help all they
could and furnish logs for a meeting-house. I travelled over 600
miles back and forth before we had a house for the preacher and his
family. At first he lived in a tent, and in November it was cold.
In the change from one community to another he was cheated out of
his beef issues for a month. He suffered this with other wrongs
rather than make complaint which might make enemies for his new
work. Few attended his school and religious services even on Sunday,
but he never lost heart. When his little babe was sick, and all[Pg 166]
his people were away for weeks, though sorely tempted to go back
down the river 70 miles to his relatives, he stuck to his post, and
when the little one died took this long journey for its burial and in
a week was back at his work.

Though not strong physically, he seldom failed to travel the 100
miles round trips with his people when they went for rations in the
cold of winter, and these, with his rides in house-to-house visitations,
hastened his death after one year of most faithful and arduous work.
Five men in succession have followed him, tried to do the work
and given it up as too hard. And it is hard, for the people have done
little in six years to help themselves.

An out-station work of 15 years’ growth has been more hopeful,
and last year resulted in a church organization, and this year the
people have voted to pay in part the salary of their pastor whom they
have chosen for a year. There have been few changes in native
workers at this place and this fact has been a hopeful factor in the
good results.

MESSIAH CHAPEL AND CONGREGATION, N. D.

In proportion to its membership their women’s society has led
all others in its contributions. When they wanted a nice bell the
people raised two-thirds of its cost. When they built their chapel,
they raised two-fifths of its cost. When they wanted pews for it they
paid two-thirds of
their cost. They
were the first to build
a good cemetery
fence, the first to
enclose their chapel
with a substantial
fence. One of their
number placed in
the edifice a fine
memorial window.
From their number
have been chosen
most of the native
workers for other
out-stations.

The Little Oak
Creek people have set the pace in helping themselves. I enclose a
picture of their Messiah Chapel and congregation.

The out-station work among the Cannon Ball people began in
1891, after the ghost dance trouble, and has had to contend with the
baleful influence of the Indian dance.

[Pg 167]

CANNON BALL CHAPEL, N. D.

For two years the native worker lived in a hired house, where all
the meetings were held and the house was generally crowded. Not
200 feet away
was a big dance-house,
crowded
every Saturday
till late in the
night. This was
the time given by
the native worker
and a few trusty
followers for
most attractive
praise services.
The tired dancers,
a few at a
time, would drop
into the meeting
for a half hour.
Again the dance would attract nearly all from the meeting. The
result fully justified the bold experiment, for in a year the dance-house
was torn down and has never been replaced. This people have
been a long time in beginning to help themselves, but in the last
few years have given well to missions and this year are enlarging
their small chapel at a cost of over $400, more than half of which
they have given. A picture of this with congregation is enclosed.
With this people
the mid-week prayer-meeting
has
been the prominent
feature, many coming
over six miles
to attend. Here
most have learned
to read the Dakota
Bible, by studying
in their own homes
with the aid of the
native preacher or
others who could
read, and good work has been done in Bible study. A picture of the
meeting-house and congregation at our youngest out-station shows[Pg 168]
the long dirt-roofed log-house which the people hope to replace with
a chapel, having in hand nearly $100. In such a house, not always
so good, have we begun every out-station.

CANNON BALL OUT-STATION, N. D.

Only as a worker could be spared from another out-station has
work been done here. In this community the dancers are the ruling
element, though in
a quarter of a mile
of a large day-school
and sub-issue
station. This
month we begin
with a man in
charge of the work.
In the last two
years sixteen of
these dancers have
come into church
membership. Nowhere
else does our work come into such close conflict with heathen
practices. But sickness and death of many children have made
tender the hearts of heathen parents and opened the way for the
bearer of words of true comfort.

MANY BEARS’ FARM.

One good thing about the out-station is that it is portable. It is
not expensive. When the Indians move away, it can easily follow
them. But we all are grateful that we have not yet been compelled
to test this qualification. We are striving towards growth and
enlargement and permanency. The success of out station work depends
so largely upon the native worker, his tact, his Bible knowledge,
his spirituality, that in pushing out-station work we must never
be unmindful of the mission boarding-school where he must be
trained. There should be one on every reservation where we are
doing work.

This is our crying need to-day—men to man these out-stations,
men who will know more than the children when they return home
from the government boarding-schools; men who have been prepared
by years of religious training in mission schools to stand firmly
against heathen practices and to teach their people wisdom and
righteousness in the humble out-station.

[Pg 169]

THE PRESENT CRISIS IN CHINA FROM THE STANDPOINT
OF A CHRISTIAN CHINESE.

Ever since the Boxer outbreak, I have been repeatedly asked by
friends far and near to express my opinion of the matter. I have kept
silent for a long time, but still the requests come, and I feel constrained
to endeavor to set forth some of the facts which caused the
uprising and which resulted in the massacre of so many missionaries
and other foreigners, and thousands of Chinese Christians.
Those who have survived the massacre are destitute and homeless.
Our hearts ache with sorrow for the occurrence of these outrages.
We know of no words that are adequate to express our horror at
them. Every instigator of these cruel wrongs should be severely
punished in proportion to the enormity of his crimes and by this
means make them a lasting warning to the people.

As to most of the poor, ignorant people who perpetrated the
crimes, they are more sinned against than sinning. They are ignorant.
They have been deceived by the lies of men who knew they
were lying, and who thus sent them into the work of the mob and
into battle with the Westerners, to be—thousands of them—slaughtered
and tortured, while the real criminals stayed in the rear. To
the relatives and friends of those missionaries and other foreigners,
together with the many Christians who were massacred, we extend
our heartfelt sympathy, and we cannot but rejoice to say that all
these martyrs are happy with their Lord in Heaven to-day. We also
rejoice to know that the blood of the martyrs will become the seed of
the Church.

The Christian Chinese in San Francisco, and many in other cities
of the United States, have held meetings every Tuesday evening,
from 9:30 to 10:30 o’clock, to pray for China. Moreover, they have
given many liberal contributions to relieve the suffering Christians in
North China.

The cause of the trouble: The Chinese claimed that they had
many good reasons for this uprising. It has often been charged by
many non-Christian people in California that the missionaries were
to blame for the present outbreak. I think this is unjust. I believe
they are truly good men and have the good of China at heart. They
have wrought a wonderful work. In fact, whatever China has accomplished
is due to the preaching and teaching of these faithful
missionaries. It is true that Romish missions have sometimes become
political machines. Men have joined the Romish Church, and
even whole villages have turned their ancestral halls into Romish[Pg 170]
chapels in order to further their causes in the courts through the
influence of French consuls.

I can give you many incidents of this character, but one is sufficient.
Several of the Congregational and Presbyterian Christians in
the village of Lung How Lee, of the Hoy Ping District, not far from
Canton, had a piece of land there and were building a free schoolhouse,
which was almost completed, when the enemies of the Mission
rose and destroyed the building; worse than this, several of the rioters
met and outraged a girl relative of one of the Christians. This
girl, because of her disgrace, committed suicide by hanging. The
Christians had the perpetrators before the District Magistrate, who
was about to punish them; when suddenly all their relatives, together
with the accomplices, about seventy in number, went to Canton and
joined the Catholic Church. They then got their priests and the
French Consul to plead for their imprisoned relatives before the
Chinese Governor. The result was that every one of the culprits
was released and the cases dismissed. These infamous criminals, as
soon as they were set at liberty, committed further outrages; they
attacked the Christians, drove them from their homes and village,
and plundered all they had. All these crimes were committed before
the eyes of the Catholic priests. How could they tolerate such detestable
acts. It makes our blood boil to see such outrages. We are at
a loss to understand why the Catholic priests admitted such people to
their churches, and why the French Consul so blindly used his
influence to liberate such criminals. These things have not only
occurred repeatedly in the Kwong Tung Province of South China, but
also throughout the whole Empire. The Catholic people have not only
wronged the Christians, but also the non-Christians, and thus a strong
sentiment is created against them.

Whenever there is a chance to pay back, these people will inflict
a heavy blow. In fact, these Catholics have already suffered the consequences
of their wrong-doing; this is why there were so many
more Catholics massacred than Protestants in the recent uprising.

But why should the people have killed the Christians at all? Well,
in a time of anti-foreign uprising the people are easily misled. The
rioter, and those anxious to plunder would surely say: “The Christians
are just the same as the Catholics,” so they killed them to effect
robbery.

It is also true that the missionaries, especially those of Catholic
faith, have often been, by ignorant people, charged with decoying
children into their missionary compound and then killing them in
order to gouge their eyes out and secure their hearts from which to[Pg 171]
make medicines. And again, we have heard silly rumors like these:
The foreigners send their missionaries to China to first win the
hearts of the people, and then come with armies to take China for
their own. All these different rumors have had their origin in
Buddhist and Taoist priests, who have shown most bitter jealousy
toward Christianity and missionaries.

While these absurd rumors have done a great deal of mischief by
inciting the people in the recent outbreak, they are very insignificant
when compared with the bitter feeling aroused by the greedy grabbing
of Chinese territory by the different Powers. All praise to the
United States, for she is the only nation that does not covet Chinese
territory. The other Powers are all eager and are doing their utmost
to have China partitioned, so that they may each seize upon the territory
they covet. In fact Russia had already taken Port Arthur,
Newchang and other important places, and had practically taken
in possession the whole of Shen King Province and Manchuria, and
still they want the Pechili Province.

Germany had taken Kiachau and a large strip of valuable land
from the Shan Tung Province, and now she wants more; she wants
that whole Province, and God alone knows what else she is after.

Great Britain took Hong Kong and then Wei-hai-wei, and lately
grabbed Kowloon and for some time past her covetous eye has been
firmly fixed on the Yangtse valley.

France made seizure of Anam and Tong King several years ago
and since then she is scheming to extend her northern boundary line
far into the Quang Se and Yun Nan Provinces; she is planning soon
to grab the beautiful island of Hainan.

Japan has also become insatiable. She has already grabbed the
Island of Formosa and now she is waiting impatiently to take forcible
possession of the Foo Kien Province. And even Italy has become
avaricious. She tried to grab San Mon Bay several years ago, but
being single-handed, she failed in her attempt. And perhaps she is
now using the power of the Allies to accomplish her greedy design.
When the news of this grabbing reached from one end of the Empire
to the other, does any one wonder that the Chinese felt harsh toward
the foreigners? If anyone has any doubt in this regard, let him just
put himself in a Chinaman’s place and he will know it at once. So,
I say, the greedy grabbing for territory by the different Powers is the
principal cause for the recent uprising.

Then, again, there is the spirit of commercialism which has caused
great enmity between China and the Western nations. For instance,
in the year 1840, Great Britain, for greedy gain declared war against[Pg 172]
China. The cause of the war was the destruction of over 20,000
chests of opium by the mandarins in their efforts to prevent its introduction
into the Empire. This opium had previously been brought
into China by British merchants. The mandarins repeatedly objected
to its introduction and made frequent complaints to the
British. The Governor at Canton issued a proclamation prohibiting
the people using opium and saying that all violators would be
beheaded. He afterwards found one of his sons a victim to its use,
so taking him out to a public place, he caused him to be beheaded
before thousands of spectators. The mandarins continued to use
every means in their power to keep opium out of China, but all to
no avail. At length, in 1840, when they destroyed the 20,000 chests
of opium, England claimed a just cause for war, and from this time
on, at the cannon’s mouth, opium has been forced upon China. Just
think! opium, one of the worst poisons known to mankind. Opium
has been and is the source of great revenue to England, but it is
the greatest curse to China. It has ruined her to the very core, and
is one of the great causes of the decay of the Empire. Many thousands
of handsome, vigorous, and hopeful young men are brought
every day by its use to untimely deaths. Oh! how the good people
of China hate opium. How the poor fathers and mothers weep for
their opium cursed sons. How many wives shed bitter tears day and
night! How many little children go hungry because their fathers
have become opium fiends! Yea, how many of these little ones were
even sold by their opium-crazed fathers! What sorrow opium has
brought to the homes.

And England has thrived at the expense of the Chinese. While
England has been accumulating her ill-gotten gains, opium has devastated
the population of China. It seems to me that no one but a
Chinese can understand the misery. No wonder a Chinese official of
high rank made the following ever-memorable request to a retiring
British Minister: “I am sorry you are going away, but as you have
to, I do wish so much that you would take your opium with you back
to England!” And, I daresay, that was the greatest slap Great Britain
has ever received. Christian England! I beseech you to visit
the homes which your opium has ruined and desolated. Christian
England! I beseech you to rise and call a halt in your infamous
traffic. Christian England! Be quick and make amends, for unless
you do so, God will never forgive you.

There are many ways in which England can redeem the wrong
she has done to China. First of all, she should stop the traffic in
opium. Then she can also redeem herself to-day by joining the[Pg 173]
United States and Japan to bring about a speedy and peaceful settlement
of the trouble in China. If these three powers should declare
that they would never permit her dismemberment, China would certainly
be preserved. If this good work is accomplished, the United
States, England and Japan will be China’s greatest friends. They
will be rewarded with commerce and other special privileges. In
other words they will receive a thousand-fold in return.

But to grab China by the throat and say to her, “Give us the best
you have,” is barbarous and non-Christian; for it is contrary to the
teaching of Christ. To take advantage of China’s weakness is inhuman.
China, to-day, is like a man who married in the late years
of his life, and was blessed with a large family of children who were
too young to be of any service to him. For the last few years he was
sickly and weak. The house in which he himself and family lived
was a fine one, and was the only inheritance from his father; but his
many neighbors, who were rich and powerful, and able to assist and
establish him if they wished, were, unfortunately, a little selfish, and
looked toward his inheritance with longing eyes. Five of the neighbors,
with an insatiable desire for gain, and with the forced consent of
the owner, took those rooms which each deemed best for his own interest
and gain. These neighbors are now devising schemes and pretences
by which they may grab the best remaining portions. To
some minds it seems best that this heritage should be thus partitioned,
and they claim that it is the only way to develop and improve this
possession, thus utterly ignoring the claims and interests of the lawful
possessors.

And now, friends, China is the inheritance, and the covetous and
greedy neighbors are those whom I have mentioned above. How
much better it would be for all the great civilized and Christian nations
to make a unanimous effort to help preserve, build up and Christianize
China, rather than to tear her to pieces.

Of course, I must admit that the Chinese Government, viz., the
Empress Dowager, is also responsible for the present state of affairs
in China. She was deceived by Prince Tuan, the great anti-foreign
leader, who represented to her that the Boxers possessed a most remarkable
power, by the exercise of which they were able to close the
mouths of the foreign cannon and also to render themselves bulletproof.
They also told her that they were the best fighters, the best
protectors of her dynasty, and the best men to drive out the foreigners.
But lately we learn that she greatly regrets the step she has taken,
and has issued two edicts urging the Boxers to disperse to their
homes and be law-abiding subjects, that they were to be destroyed if[Pg 174]
they should oppose the government troops in any way whatever. If
this is true there is great hope for China. We sincerely hope that
she will at once abdicate and allow the Emperor, Kwang Hsu, to resume
control, for he is just the man that China needs to-day. Oh! I
do wish that the Powers would demand his return to the throne! I
am certain that the Powers can render no better service to China than
to make this demand and see to it that it is complied with. If the
Emperor were again in power there would be an easy settlement of
the present trouble. The outcome of this general shakeup will undoubtedly
be the upbuilding of the Empire. I am sure that God will
overrule this outbreak for the good of China.

I sincerely believe that God has a great future for China. He has
preserved her for nearly 5,000 years, and He will still preserve her to
His glory. The Land of Sinim is to be won for Christ. The Chinese
Empire will then have the same footing as other nations, for her subjects
have the making of a great people. The Chinese who became
Christians in America will also be a great factor in building up China.
God’s plan is beyond the comprehension of man. He saw that
America did not send forth missionaries fast enough, so He brought
out the secluded Chinese to this country to be Christianized by the
disciples of Christ, so that they may go back as volunteer missionaries
and thus hasten the conversion of China.

We are sincerely thankful to America for taking the initiative in
negotiations toward preserving the integrity of China. Now, as a
friend and neighbor, let her continue her good work, and may the
European Powers speedily agree to a peaceful settlement of the entire
trouble. Then let America and other Christian nations flood China
with ten thousand Protestant missionaries, for I am sure that this is
one of the best solutions of the Chinese Question, and the only way
to conquer China for Christ.

Surely every patriotic and Christian American will weigh with
thoughtful attention this earnest plea of our honored friend, Rev.
Jee Gam.—Editor.

[Pg 175]

Department of Christian Endeavor

CHRISTIAN ENDEAVORERS IN THE A. M. A. CHURCHES
AND SCHOOLS.

The first Young People’s Society of Christian Endeavor of the
District of Columbia was organized fifteen years ago, in the Lincoln
Memorial Congregational Church,
Washington, D. C.

When this Society was organized
the place of its location,
“Hell’s Bottom,” was the most
notorious section of the national
capital. There were seventeen
saloons within two squares of our
mission and several gambling
places were in full blast. There
were more cutting and shooting
affrays, more police on duty and
more subjects for the hospital
and station-house than in any
other section of the District of
Columbia. We have known of
three murders in the community
in a single night.

REV. GEORGE W. MOORE, TENN.

GENERAL MISSIONARY.

The Christian Endeavorers of
this society aided the pastor in a
crusade against these dens of iniquity
which resulted in wiping out all of the saloons and gambling
places, and the community became one of the best sections of the
city. This society has been missionary in its spirit and methods;
besides organizing a Junior Endeavor Society and seeking its own
development and growth, it has been active in Alley Mission Sunday-schools,
Gospel services in hospitals, and temperance work.

A large number of students, while receiving their training in the
schools and colleges of Washington, became members of the Lincoln
Memorial Endeavor Society. They have since gone out as ministers,
teachers, physicians, lawyers, business men and home makers, carrying
with them the Endeavor spirit throughout the South.

The Christian Endeavor movement in many of our churches in the
South has felt the impulse of this mother society in Washington.[Pg 176]
There are now Christian Endeavor Societies in the four Congregational
churches under the American Missionary Association in the
District of Columbia: Lincoln Memorial, Plymouth, The People’s,
and University Park Temple. Their pastors, Rev. Messrs, A. P. Miller,
A. C. Garner, T. M. Nixon and S. N. Brown are all wide-awake
Christian Endeavorers.

The Christian Endeavor spirit is felt in all our American Missionary
churches in North Carolina from King’s Mountain on the
West to Beaufort-by-the sea. In the summer of 1898 an active campaign
of Christian Endeavor was carried on at Fort Macon, on the
Atlantic Coast, among the colored soldiers of the Third North Carolina
volunteer regiment.

The Field Missionary of the American Missionary Association was
aided in this service by Pastor Newkirk, of Beaufort, and other Christian
workers. Over two hundred of the colored boys in blue enlisted,
under the banner of the Cross, in the army of the Lord.

Sergeant Eaves, a member of the Christian Endeavor Society of
our Lincoln Academy at King’s Mountain, was active in Christian
work among his comrades. Secretary Baer, of the United Society of
Endeavor, sent large supplies of the Christian Endeavor World and
literature to us for distribution among the colored soldiers. Mr.
Moody also sent supplies of books for the soldiers which greatly aided
us in our Gospel work for their behalf.

The society at Lincoln Academy, under Miss Lillian Cathcart’s
direction, has been a power for good not only in the needy region of
King’s Mountain, but throughout the old North State. The society
at the Joseph K. Brick School at Enfield, N. C., under the lead of
Prof. T. S. Inborden, is reaching a large number of youth at this
country place, who in turn carry its spirit and work into their country
communities and homes.

Aggressive Christian Endeavor work is carried on not only in large
centers of population like Raleigh, Charlotte and Wilmington, but
also in country places like Troy, McLeansville and King’s Mountain.

The societies in our churches and schools of South Carolina are
doing a good work in Christian Endeavor. The Endeavor spirit is alive
at Avery Institute and Plymouth Church, Charleston.

Christian Endeavor Hall, at Dorchester Academy, McIntosh, Ga.,
was built by the gifts of Northern Endeavorers. This school, with
its church and Endeavor societies, is located in Liberty County, in
the black belt of southeast Georgia. This is one of the most needy
sections of darkest America. The American Missionary Association
has done a noble work of uplifting in their behalf.

[Pg 177]

Obituary.

At the last meeting of the Executive Committee—their first meeting
after the death of Dr. Cravath—the following minute was unanimously
adopted to be inscribed in the records of the Association, to
be sent to the bereaved family and to be published in The American
Missionary:

Minute.

In recording the death of Rev. E. M. Cravath, D.D., President of
Fisk University, the Executive Committee desire to express their
deep sense of loss to the institution and to the American Missionary
Association.

In the work of the American Missionary Association Dr. Cravath
has for thirty-five years given his life, having served for ten years as
Field Superintendent and Field Secretary, and for twenty-five consecutive
years as President of the University.

Mustered out of the army as a Chaplain at the close of the war,
Dr. Cravath immediately selected the location which has become the
permanent home of Fisk University and recommended it to the
American Missionary Association. No one person did more toward
locating and founding the institution. No one person has done more
toward its perpetuation and development. The work to which he
gave his life, for reasons well understood, was a difficult one and involved
much of sacrifice; but among the difficulties which he encountered
he ever bore himself with a calm dignity and a wise
prudence which, with his intellectual power and attainments, gave
him great prominence and influence throughout the educational field
of the South.

To manage, govern and direct an institution like Fisk University
in its environment, and in the face of many prejudices, called for
an exceptional man. Dr. Cravath comprehended not only its necessities
but its possibilities. He united a marked administrative ability
with his spirit of consecration so that the University constantly
increased in power and influence under his charge. With a large
sympathy for the young he commanded their entire confidence, and
by his fairness and friendliness and power of personal sunny kindliness
secured their cordial co-operation.

To those who worked with him he leaves a precious memory,
and to those for whom he worked an incalculable inheritance. In
this bereavement the Executive Committee desire to extend to Mrs.
Cravath and the afflicted family their sincere Christian sympathy
and to commend them to the unfailing love and care of Him in
whose name we have our common service.

[Pg 178]

MEMORIAL SERVICE AT FISK UNIVERSITY.

A memorial service in honor of President Cravath was held in the
Fisk Memorial Chapel on Sunday afternoon, September 30th. Mrs.
Moore and Mrs. Taylor, members of the original Jubilee Company, had
charge of the Jubilee Music. Three of President Cravath’s favorite
hymns were sung under the leadership of Prof. Wright. Rev. James
Bond, pastor of Howard Chapel, read appropriate selections of Scripture,
including the story of Moses’ vision from Mount Nebo, as the
principal passage. Prayer was offered by Pres. P. B. Guernsey, of
Roger Williams University. President Burrus, for many years connected
with Alcorn College, Miss., and one of the four graduates in the
first class at Fisk, read a paper in which he called to mind the well-nigh
superhuman labors of President Cravath in founding and maintaining
Fisk. His remarks followed the reading of Alumni Resolutions
by Rev. George W. Moore, of the class of ’81. Dean G. W. Hubbard,
acting president of Central Tennessee University, spoke upon the
“Early Days.” Prof. Denny, of Vanderbilt University, spoke upon
“Life the Manifestation of Manhood.” Hon. J. C. Napier addressed
the assembly on “President Cravath as a Citizen.” Among the evidences
of President Cravath’s citizenship he adduced the fact that
he was able to secure large public improvements in the part of the
town where Fisk is situated, and also the fact that the president’s
funeral was attended by a large number of the leading citizens of
Nashville. Dr. F. A. Stewart told of “President Cravath as a
Teacher,” laying particular emphasis upon his rare judgment and the
love which he inspired toward himself on the part of his pupils.

Prof. Chase summarized the major facts in President Cravath’s
life, tracing to his early days the deep convictions which controlled
his whole career, and to his ancestors and life on the farm his
fine physical endowment. Prof. Morgan, gave some delightful personal
reminiscences, especially concerning his last days when the
conviction was settling down upon him that his end was not far away.

Miss Ballantine read very brief extracts from the large number of
telegrams and letters which the family had received since his death.
These came from the old and the young, the rich and the poor, men
of high position and in the lowly walks of life. The audience was
dismissed by a short prayer and the benediction by Rev. George W.
Moore—an audience rarely surpassed in point of intelligence in the
annals of the University. It was composed very largely of young
men and women, the choicest of the colored people in the city of
Nashville. A goodly number of white citizens were also present.

[Pg 179]

RECEIPTS FOR JULY, 1900.

THE DANIEL HAND EDUCATIONAL FUND
For Colored People.

Note.—Where no name follows that of the town, the contribution is from the church
and society of that place. Where a name follows, it is that of the contributing church or
individual. S. means Sunday-school; C. means Church; C. E., the Young People’s Society
of Christian Endeavor; S. A. means Student Aid.

CURRENT RECEIPTS.

[Pg 182]

RECEIPTS FOR AUGUST, 1900.

THE DANIEL HAND EDUCATIONAL FUND
For Colored People.

CURRENT RECEIPTS.

[Pg 183]

[Pg 185]

RECEIPTS FOR SEPTEMBER, 1900.

THE DANIEL HAND EDUCATIONAL FUND
For Colored People.

CURRENT RECEIPTS.

[Pg 186]

[Pg 190]

WOMAN’S STATE ORGANIZATIONS.

• MAINE.
• Woman’s Aid To A. M. A.
• President—Mrs. Geo. F. Peaslee, 42 Goff St., Auburn.
• Secretary—Mrs. S. W. Chapin, Deer Isle.
• Treasurer—Mrs. Helen W. Davis, Woodfords.
• NEW HAMPSHIRE.
• Female Cent. Inst’n and Home Miss. Union.
• President—Mrs. W. D. Knapp, Somersworth.
• Secretary—Mrs. N. W. Nims, 3 Liberty St., Concord.
• Treasurer—Miss Annie A. McFarland, Concord.
• VERMONT.
• Woman’s Home Missionary Union.
• President—Mrs. R. P. Fairbanks, St. Johnsbury.
• Secretary—Mrs. C. L. Smith, Burlington.
• Treasurer—Mrs. Robert Mackinnon, St. Johnsbury.
• MASS. and R. I.
• [A]
  Woman’s Home Missionary Association.
• President—Mrs. C. L. Goodell, 9 Shailer St., Brookline, Mass.
• Secretary—Mrs. Louise A. Kellogg, 607 Congregational House, Boston.
• Treasurer—Miss Lizzie D. White, 607 Congregational House, Boston.
• CONNECTICUT.
• Woman’s Home Missionary Union.
• President—Mrs. Washington Choate, Greenwich.
• Secretary—Mrs. C. T. Millard, 36 Lewis St., Hartford.
• Treasurer—Miss Anne W. Moore, 15 Columbia Street, Hartford.
• NEW YORK.
• Woman’s Home Missionary Union.
• President—Mrs. Wm. Kincaid, 483 Green Av., Brooklyn.
• Secretary—Mrs. Wm. Spalding, 513 Orange St., Syracuse.
• Treasurer—Mrs. J. J. Pearsall, 153 Decatur St., Brooklyn.
• NEW JERSEY.
• Woman’s Home Missionary Union of the N. J. Association.
• President—Mrs. Isaac Clark, Fourth and College Sts., N. W., Washington, D. C.
• Secretary, Miss Julia M. Pond, 607 T St., N. E., Washington, D. C.
• Treasurer—Mrs. G. A. L. Merryfield, Falls Church, Va.
• PENNSYLVANIA.
• Woman’s Missionary Union.
• President—Mrs. C. F. Yennie, Wilcox.
• Secretary—Mrs. C. W. Waid, Ridgway.
• Treasurer—Mrs. David Howells, Kane.
• OHIO.
• Woman’s Home Missionary Union.
• President—Mrs. C. W. Carroll, 48 Brookfield St., Cleveland.
• Secretary—Mrs. Arra H. Williams, 46 Knox St., Cleveland.
• Treasurer—Mrs. G. B. Brown, 2116 Warren St., Toledo.
• INDIANA.
• President—Mrs. M. L. Paine, Elkhart.
• Secretary—Mrs. W. A. Waterman, Terre Haute.
• Treasurer—Mrs. Anna D. Davis, 1608 Bellefontaine St., Indianapolis.
• ILLINOIS.
• Woman’s Home Missionary Union.
• President—Mrs. Sidney Strong, Oak Park.
• Secretary—Mrs. A. O. Whitcomb, 463 Irving Ave., Chicago.
• Treasurer—Mrs. Mary S. Booth, 34 S. Wood St., Chicago, Ill.
• MISSOURI.
• Woman’s Home Missionary Union.
• President—Mrs. C. H. Patton, 3707 Westminster Place, St. Louis.
• Secretary—Mrs. C. W. S. Cobb, 4415 W. Morgan St., Kansas City.
• Treasurer—Mrs. A. J. Steele, 2825 Washington Ave., Kansas City.
• IOWA.
• Woman’s Home Missionary Union.
• President—
• Secretary—Mrs. H. H. Robbins, Grinnell.
• Treasurer—Miss Belle L. Bentley, West Grand Ave., Des Moines.
• MICHIGAN.
• Woman’s Home Missionary Union.
• President—Mrs. Isaac Platt Powell, 76 Jefferson Ave., Grand Rapids.
• Secretary—Mrs. E. N. Thorne, 212 S. Union St., Grand Rapids.
• Treasurer—Mrs. E. F. Grabill, Greenville.
• WISCONSIN.
• Woman’s Home Missionary Union.
• President—Mrs. E. G. Updike, Madison.
• Secretary—Mrs. A. O. Wright, Madison.
• Treasurer—Mrs. L. E. Smith, 140 Gorham St., Madison.
• MINNESOTA.
• Woman’s Home Missionary Union.
• President—Miss Katherine W. Nichols, 230 E. 9th St., St. Paul.
• Secretary—Mrs. E. R. Shepard, 2931 Portland Ave., Minneapolis.
• Treasurer—Mrs. M. W. Skinner, Northfield.
• NORTH DAKOTA.
• Woman’s Home Missionary Union.
• President—Mrs. E. H. Stickney, Fargo.
• Secretary—Mrs. Silas Daggett, Harwood.
• Treasurer—Mrs. J. M. Fisher, Fargo.
• SOUTH DAKOTA.
• Woman’s Home Missionary Union.
• President—Mrs. C. E. Corry, Columbia.
• Secretary—Mrs. K. M. Jenney, Huron.
• Treasurer—Mrs. A. M. Wilcox, Huron.
• BLACK HILLS, SOUTH DAKOTA.
• Woman’s Missionary Union.
• President—Mrs. J. B. Gossage, Rapid City.
• Secretary—Mrs. C. W. Brown, Rapid City.
• Treasurer—Mrs. S. Cushman, Deadwood.
• NEBRASKA.
• Woman’s Home Missionary Union.
• President—Mrs. D. B. Perry, Crete.
• Secretary—Mrs. H. Bross, 2904 Q St., Lincoln.
• Treasurer—Mrs. Charlotte C. Hall, 1318 C St., Lincoln.

• KANSAS.
• Woman’s Home Missionary Union.
• President—Mrs. R. B. Guild, 1336 Dillon St., Topeka.
• Secretary—Mrs. M. H. Jaquith, Cripple Creek, Col.
• Treasurer—Miss Mary Wilkinson, Ottawa.
• COLORADO.
• Woman’s Home Missionary Union.
• President—Dr. E. F. A. Drake, 518 Mack Block, Denver.
• Secretary—Mrs. Addison Blanchard, 3023 Downing Ave., Denver.
• Treasurer—Mrs. F. N. Thomas, Eaton.
• WYOMING.
• Woman’s Home Missionary Union.
• Acting President—Mrs. J. A. Riner, Cheyenne.
• Secretary—Mrs. W. L. Whipple, Cheyenne.
• Treasurer—Miss Edith McCrum, 423 E. 17th St., Cheyenne.
• MONTANA.
• Woman’s Home Missionary Union.
• President—Mrs. Victor F. Clark, Livingston.
• Secretary and Treasurer—Mrs. W. S. Bell, Helena.
• IDAHO.
• Woman’s Home Missionary Union.
• President—Mrs. R. B. Wright, Boise.
• Secretary—Mrs. C. E. Mason, Mountain Home.
• Treasurer—Mrs. L. H. Johnston, Challis.
• WASHINGTON.
• Woman’s Home Missionary Union.
• President—Mrs. W. C. Wheeler, 424 So. K St., Tacoma.
• Secretary—Mrs. Herbert S. Gregory, Spanaway.
• Treasurer—Mrs. E. B. Burwell, 323 Seventh Ave., Seattle.
• OREGON.
• Woman’s Home Missionary Union.
• President—Mrs. F. Eggert, The Hobart-Curtis, Portland.
• Secretary—Mrs. D. D. Clarke, 447 N. E. Twelfth St., Portland.
• Treasurer—Mrs. C. F. Clapp, Forest Grove.
• CALIFORNIA.
• Woman’s Home Missionary Union.
• President—Mrs. E. S. Williams, Saratoga.
• Secretary—Mrs. L. M. Howard, 1383 Franklin St., Oakland.
• Treasurer—Mrs. J. M. Haven, 1329 Harrison St. Oakland.
• SOUTHERN CALIFORNIA.
• Woman’s Home Missionary Union.
• President—Mrs. Warren F. Day, 949 S. Hill St., Los Angeles.
• Secretary—Mrs. K. G. Robertson, Mentone.
• Treasurer—Mrs. Mary M. Smith, Public Library, Riverside.
• NEVADA.
• Woman’s Home Missionary Union.
• President—Mrs. L. J. Flint, Reno.
• Secretary—Miss Margaret N. Magill, Reno.
• Treasurer—Miss Mary Clow, Reno.
• UTAH (including Southern Idaho).
• Woman’s Home Missionary Union.
• President—Mrs. C. T. Hemphill, Salt Lake City, Utah.
• Secretary—Mrs. L. E. Hall, Salt Lake City, Utah.
• Treasurer—Miss Anna Baker, Salt Lake City, Utah.
• Secretary for Idaho—Mrs. Oscar Sonnenkalb, Pocatello, Idaho.
• NEW MEXICO.
• Woman’s Home Missionary Union.
• President—Mrs. E. H. Ashmun, Albuquerque.
• Secretary—Mrs. F. A. Burlingame, Albuquerque.
• Treasurer—Mrs. M. McCluskey, Albuquerque.
• OKLAHOMA.
• Woman’s Home Missionary Union.
• President—Mrs. J. H. Parker, Kingfisher.
• Secretary—Mrs. L. E. Kimball, Guthrie.
• Treasurer—Mrs. L. S. Childs, Choctaw City.
• INDIAN TERRITORY.
• Woman’s Home Missionary Union.
• President—Mrs. John McCarthy, Vinita.
• Secretary—Mrs. Fayette Hurd, Vinita.
• Treasurer—Mrs. R. M. Swain, Vinita.
• NORTH CAROLINA.
• Woman’s Home Missionary Union.
• President—Mrs. O. Faduma, Troy.
• Secretary and Treasurer—Miss May E. Newton, King’s Mountain.
• GEORGIA.
• Woman’s Home Missionary Union.
• President—Mrs. P. P. Proctor, Atlanta.
• Secretary—Miss Jennie Curtis, McIntosh.
• Treasurer—Miss Mattie Turner, Athens.
• FLORIDA.
• Woman’s Home Missionary Union.
• President—Mrs. S. F. Gale, Jacksonville.
• Secretary—Mrs. Nathan Barrows, Winter Park.
• Treasurer—Mrs. W. D. Brown, Interlachen.
• ALABAMA.
• Woman’s Home Missionary Union.
• President—Mrs. M. A. Dillard, Selma.
• Secretary—Mrs. Spencer Snell, Talladega.
• Treasurer—Mrs. E. C. Silsby, Talladega.
• TENN., KENTUCKY and ARKANSAS.
• Woman’s Home Missionary Union of the Tennessee Association.
• President—Mrs. G. W. Moore, Box 8, Fisk Univ., Nashville.
• Secretary—Mrs. J. E. Smith, Chattanooga, Tenn.
• Treasurer—Mrs. J. C. Napier, 514 Capitol Square, Nashville.
• MISSISSIPPI.
• Woman’s Home Missionary Union.
• Treasurer—Mrs. L. H. Turner, 3012 12th St., Meridian.
• LOUISIANA.
• Woman’s Missionary Union.
• President—Mrs. L. St. J. Hitchcock, 2436 Canal St., New Orleans.
• Secretary—Mrs. Matilda W. Cabrère, New Orleans.
• Treasurer—Miss Mary L. Rogers, Straight Univ., New Orleans.
• TEXAS.
• Woman’s Home Missionary Union.
• President—Mrs. Eunice Heflin, Sherman.
• Secretary—Mrs. Donald Hinckley, Sanger Ave., Dallas.
• Treasurer—Mrs. Arthur Geen, Dallas.

[Pg 192]

SECRETARIES OF YOUNG PEOPLE’S WORK.

SECRETARIES OF CHILDREN’S WORK.

American Missionary Association.

COMMUNICATIONS

Relating to the work of the Association may be addressed to the Corresponding
Secretaries; letters for “The American Missionary,” to the Editor, at the New
York Office; letters relating to the finances, to the Treasurer; letters relating to
woman’s work, to the Secretary of the Woman’s Bureau.

DONATIONS AND SUBSCRIPTIONS

In drafts, checks, registered letters, or post-office orders, may be sent to H. W.
Hubbard, Treasurer, Congregational Rooms, Fourth Avenue and 22d Street,
New York; or, when more convenient, to either of the Branch Offices, 615 Congregational
House, Boston, Mass., or 153 La Salle Street, Chicago, Ill. A payment
of thirty dollars 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 on the next number. 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.

FORM OF A BEQUEST.

“I give and bequeath the sum of —— dollars to the ‘American Missionary
Association,’ incorporated by act of the Legislature of the State of New York.”
The will should be attested by three witnesses.

FIFTY-FOURTH ANNUAL MEETING.

Springfield, Mass., October 23-25, 1900.

TRANSPORTATION.

The following Passenger Associations have agreed
to grant reduced fares on the certificate plan from
points in their territory. The New England, the
Central, the Trunk Line, the Western and the Southeastern. This plan
provides that if there are one hundred or more persons present who
have paid full first-class fares to Springfield from points where the
rate is more than seventy-five cents and have obtained from the ticket
agent at the time of purchase a certificate in proper form to that
effect, they will be entitled from ticket agent in Springfield to a return
ticket over same route as they came for one-third the regular first-class
fare. Certificates must be delivered on arrival to Transportation
Committee, who will give receipts for the same, and which must
not be called for later than the evening of the 25th. These certificates
will be good for reduced rates to Monday night, October 29th.
Parties starting from points outside the lines of any of the above
passenger associations, or from stations not provided with through
tickets and certificates, should purchase tickets to nearest junction
point within the lines of the above associations, and there obtain
through ticket and certificate. Positively no tickets can be sold for return
trip at reduced fares unless above instructions are fully complied with.

The Transportation Committee room will be supplied
with full assortment of Railroad Guides,
Maps, Time-tables, etc., not only of railroads but of
local cars and other modes of conveyance.

Members of the Committee will be on hand from 9 A. M. to the
end of the evening sessions on all days to assist visitors and to give
information in regard to trolley trips, steamboat rides, carriage drives,
etc. Mount Tom, a dozen miles north of Springfield, and the highest
peak in the region, is reached by a remarkable trolley line which
takes passengers to the summit where a very fine view is obtained of
the country for fifty miles in every direction.

The Committee is planning a trip to the mountains for Friday
morning, the 26th. Particulars can be obtained on arrival at Springfield.
As the number of persons who can be accommodated in the
special cars is limited, it will be well to make application for ticket
promptly.

There is a fine new steamer on the river carrying four hundred
persons, and arrangements have been made to charter this for a
beautiful sail of two hours at noon, on the 24th or 25th, at very
reasonable rates, if a sufficient number of applications for tickets are
received by Tuesday night the 23d.