Removal.

The Rooms of the American Missionary Association
are now in the Bible House, New York City.
Correspondents will please address us accordingly.

Visitors will find our Rooms on the sixth floor of
the Bible House, corner Ninth Street and Fourth
Avenue; entrance by elevator on Ninth Street.

* * * * *

The Association opened its office first in humble quarters in Spruce
street, and since then it has occupied rooms in Beekman, John and Reade
streets. These down-town locations have served some valuable purposes.
They were accessible to the teachers and workers in passing to and from
the South, and in the shipment of goods to the South and to Africa—once a
large item in our business. In the change now made, we shall gain the
advantage of more convenient rooms, of association with our brethren
of the other missionary societies and more frequent opportunities of
fraternal
greetings with pastors and friends coming to the city.

* * * * *

“Keep Pegging Away.”

Abraham Lincoln packed into these homely words the expression of his
heroic faith and indomitable perseverance. When victory forsook our
armies, when elections at the North pronounced against the administration,
and when timid and disloyal people were clamoring for “peace at any
price,” this great man, discerning clearly that only by arms could the
rebellion
be crushed, acted upon this motto. He did not mean by this that a mere

idle pretense of doing something should be kept up; he meant a steady
pressure growing constantly more intense and effective; when volunteering
flagged, he offered bounties; when bounties failed, he resorted to
drafting.
The army must be kept up and it must be fully equipped, and never
did a
more splendid army tread the earth, and never was money poured out with
so lavish a hand. The end came, and it was worth all it cost.

The war settled two things—the unity of the nation and the freedom of
the slave. One thing it did not settle—the future of the Negro. That
question must be settled by his Christian education. This is just as plain
to thoughtful men as it was to Lincoln that military force only could save
the nation. But now as then, there are men who are discouraged and who
say that this process of education will take a long time, and so, once
more,
the air is full of impracticable remedies—to take the ballot from the
Negro—to transport him to Africa, to the West, to the North! The cry is,
“the
white man’s supremacy” at any price. Now, again, is the time for
Lincoln’s motto, “keep pegging away,” and that not merely in a perfunctory
way, but by pushing more and more vigorously. In this moral warfare,
volunteers must be encouraged. There is no need of special bounties,
nor of drafting; only furnish the means to meet the meagre salaries,
and the recruits will crowd to the field in abundance, but their numbers

must be greatly enlarged. Hence the great need, as in the dark days
of
the
war, of multiplying the means of equipment. The money should be poured
out with a lavish hand to sustain a vastly enlarged working force. Money
can never be spent at a better time, nor for a better purpose.

* * * * *

$500,000.

This is the sum recommended for the use of this Association by
the National Council, and by our own Annual Meeting. These figures have
not only these indorsements, but also the far greater one of the needs of
the field. Some of our schools are packed to overflowing and scholars are
turned away because there is no room, places are opening for enlarged
church work which we ought to have the means of entering, and industrial
facilities should be increased. The need for such enlargement is
illustrated
in part by the items which follow.

* * * * *

Calls For Enlargement.

Our schools, with scarcely an exception, are asking for more teachers
for their over-crowded rooms, and two or three pulpits stand vacant because
we have not suitable pastors for them. We are able to report great
enthusiasm along every line of our work and a spirit of uncommon
consecration
among all our teachers this year. We are having a noble year of
thorough work.

From Greenwood, S.C., comes this word: “For the last month we have
had over two hundred and thirty students, and have refused between
seventy-five
and one hundred applications for admission because there was
not one inch of room for them.”

Our school at Meridian has outgrown the building erected for it, and
has overflowed into the church. It is another illustration of the fact that
the children of the emancipated freedmen are as earnest for education as
were their fathers and mothers when they swarmed into the temporary
schools provided for them.

A letter from Wilmington, N.C., says: “Without another teacher, I do
not know what to do, unless it be to send away about twenty-five pupils.
This I would be very sorry to do, as I would hardly know which ones to
send and there would be no school for them to re-enter, as the public
schools are full to overflowing; besides, many would consider it a calamity
to be thus dropped out.”

We have just opened anew the Storrs school, which was not re-opened
in October with the other schools. The Principal writes us: “The joy
of the people at witnessing the preparations is extravagant. One old man
said to-night, ‘There will be seven hundred scholars there when you open.’
These are not ‘the words of soberness,’ probably, but the enthusiasm with
respect to the re-opening of school is beyond all expectation.” Five
teachers
have been sent and more are called for.

Our teachers in Troy, N.C., write us: “Can you not send us a pastor?
There is such an earnest need of one. We really do not think the
work here can prosper unless we have a pastor. We do the best we can.
The prayer meetings are all well attended, but it makes one’s heart fail,
to
think of these ‘sheep without a shepherd.’ The work is very absorbing.
Is there no one you could send here, if only for a time?”

Through certain interferences with one of our schools at the South, on
the part of some ambitious people there, it seemed at one time that we
should feel it a necessity to reduce the grades and place two or three
teachers in some other schools which are calling on us for help. We
telegraphed them to remain, however, and the result is thus given:
“Your telegram came this afternoon and the children were half wild when
they got out of the school-house, running up and down the streets to tell
the good news. A company of them met the chairman of the local school
board, whom they did not regard as altogether friendly, and they shouted to
him, ‘We have got our teachers! We have got our teachers! The man says
they can stay.’ One old auntie came this afternoon to say, ‘I’se heerd how
they is trying to get the teachers away and I prayed and prayed to the
good Lord to keep ’em.’ Some of the boys are waist-deep in the water
after clams to get their fifty cents for their week’s tuition. It has been
a

great joy to me to see the character of the people when the unfriendly ones
tried to break us up. They have shown much thought and ability, and
they win our hearts by their faith in God.”

* * * * *

Notes From New England.

By Rev. C.J. Ryder, District Secretary.

An exceedingly good plan for increasing the collections for benevolent
objects has been hit upon by some members of a Boston church. They
have what they call an “Extra Cent-a-Day Band.” Each member pledges
himself to lay aside one cent each day for some benevolent object. They
elect a treasurer and put into his hands this “Cent-a-Day” fund, as they
please, some paying frequently, others waiting until considerable has
accumulated.
At a given time each month they divide the accumulated contributions
among the different societies as they may elect. The American
Missionary Association has occasion to be grateful for this “Extra
Cent-a-Day”
plan in the pledge of about thirty dollars to its treasury. I pass it
along in these “Notes,” as these friends hold no patent right upon the
method, and would gladly see it adopted in many churches.

* * * * *

There seems to be a great localization of patriotic Christian thought in
New England upon the Southern problem now, as there has not been since
the war closed. I bought recently one of the leading magazines on the
train, and the leading article in it was on the Southern problem. I picked
up the Forum, and the leading article was on the Southern problem.
Mr.
Grady comes from the South to address the business men of Boston, and
turns aside from questions which would naturally be discussed to speak
of the Southern problem. At a recent meeting of the Old Colony
Congregational
Club at Brockton, Massachusetts, they invited two Secretaries to
speak upon this Southern problem, and listened with patience to two long
addresses. The discussion which followed indicated that the churches
represented in that large and intelligent club were most earnestly
pondering
this Southern problem. In its importance, it overtops every other
consideration
before the citizens and churches of America to-day! Thoughtful
people are coming more than ever to realize this. The processes of
thought through which they have passed already, and the facts they have
settled in their own minds, indicate a very hopeful condition of things. In
the first place, they are sure that this is not a local or sectional
question.
It is a National question, and will involve the whole country in anarchy
and misrule, unless the anarchy and misrule of the Southern whites are
stopped. New England’s voice will be heard in solemn and earnest protest,
unless there is a radical change in the conduct of the dominant race
of the South very soon. Such outrages as those at Barnwell, S.C., and
Jackson, Miss., which are only types of many such, must be stopped.

Another fact that has been settled in the minds of the people here, is
that the education and moral elevation of the Negroes is a matter of
painful
exigency; that the forces employed by the American Missionary Association
in that field must be largely multiplied. The President of the
Old Colony Club summed up the discussion of the evening by saying most
earnestly that all this meant that the contributions to the American
Missionary
Association must be largely increased among the churches represented
in that Club, if we would solve this terrible Southern problem, and
save our country from this threatened danger.

* * * * *

In this connection I was interested the other day in making an
investigation
as to the per cent. of church membership in the South and North.
I discovered the following rather surprising comparison. The per cent. of
church membership in some of the New England States as compared with that
in the Southern States is as follows, not including the Roman Catholics:
Massachusetts, 13 per cent.; Connecticut, 20 per cent.; New Hampshire,
19 per cent.; South Carolina, 32 per cent.; Georgia, 28 per cent.; Florida,
25 per cent.

It is evident from the comparisons that a larger percentage of the
population
in these Southern States are members of Protestant churches than
in the Northern States. Notwithstanding this, this horrible system of
persecution
goes on. There are noble and true men who protest against it,
but if the churches united in condemning it, we all know it would be
stopped. What they need is not more churches, but better churches,
those who emphasize the brotherhood of man as well as the fatherhood of
God in this Southern portion of the land.

* * * * *

The stereopticon lectures which are being delivered by Rev. S.E.
Lathrop, are attracting much attention and receiving general commendation.
Last Sunday, at Peabody, the people were so enthusiastic that they
took a special collection of nearly one hundred dollars. Many churches
in New England have enjoyed this treat, and receive the inspiration which
the facts of the American Missionary Association must always give when
really known and understood. Brother Lathrop is on his way into New
Hampshire and Maine, where arrangements have been made in many
churches.

* * * * *

Some benevolent New England friends who have been in Florida, and
have seen the destitution of the colored people there, have put into our
hands five thousand dollars for the establishment of anew school in one of
the destitute regions of that State. The good friends who are interested
so largely in this move desired that the Secretary should go from New
England with Secretary Beard, to determine just where this school should
be located.

Revivals.

A gracious revival in Straight University, New Orleans, brings us glad
tidings of the hopeful conversion of about fifty students.

Interesting reports from Talladega College give us information of a revival
of religious interest in the school and church there. The college is
looking forward to an enlargement of its theological study and Faculty.

Rev. Sterling N. Brown writes from Washington, D.C.: “We are in the
midst of a most precious awakening. Forty-six souls have accepted
the Saviour. Our meetings have been quiet, orderly and heart-searching.
The Master is leading us.”

Professor Payson E. Little, of McIntosh, Ga., reports an interesting
work of grace in connection with the church and school at McIntosh.
This is the place where the pretended Christ last summer appealed to the
superstitions of the Negroes advanced in age and ignorant. It is pleasant
to know that nearly all of those who were brought under the influence of
this crazy fanatic, have now returned to their churches thoroughly ashamed
of their experience.

* * * * *

A Watch-Night Meeting.

The very interesting sketch given below shows that the “old-time religion”
in
the
South has not passed away, for this scene took place in one of the large
cities and
where schools have been sustained for years. The picture of the honored and
worthy
old preacher stands out conspicuously in the midst of this confused
worship.

After the New Year’s entertainment in our own church, we thought it
would be interesting to some of the new teachers on our force to attend a
watch-meeting at one of the churches near, so we started for a large
barn-like
structure bearing the imposing name of ——. We found the building
filled to its utmost, and instead of slipping into some seats in the rear
unnoticed,
as we had hoped, we found ourselves forced to the front bench
where the stewards held posts of honor, which were immediately vacated
for the “teachers.” Many of these men then went behind the railing and
stood in solemn state around the pastor as he exhorted the people in most
earnest words to get their records clean before the opening of the new
year.

I wish I could picture him to you as he stood before us that night, his
hair just turning gray, indicating in one of this race extreme old age; a
real “Uncle Tom” in appearance, and in character, I think; his history
taking in much of slavery and of life as Presiding Elder. Many times has
he stood on guard between Northern teachers and Ku Klux Klans. He

told us that night that the grace of God in a man’s heart would make him
shine all over; he had seen it make a man who had not combed his hair
for a year, grease his boots and his hair too, and then what a shining!
And so on through his talk were the most earnest exhortations with his
striking illustrations.

One of the members there once in praising a sister to me spoke of her
having the ability to “groan so beautifully,” and that night it seemed a
special gift bestowed upon all. All through the pastor’s exhortation the
audience were keeping up a sort of rhythmic accompaniment with both body
and intonations. Their responses during the prayers certainly have the
virtue of fervency, if not of intelligence. At some times so great was the
noise it was almost impossible to distinguish any leader whatever. One
old “Father in Israel” seemed to be specially delegated to encourage the
praying ones by calling out above all the din, “Come on, son, come on,”
right in the midst of the prayer. One woman near us “got the power”
and went off into spasms. Then the pastor gave the invitation for all
“mourning ones” to come to the altar, and about sixty answered the call.
Then the groans and ejaculations became more intense, until at least three
whom we could see were in religious spasms or frenzies. I know not how
many others had the “power,” that is, were able to scream above all the
groaning at certain intervals.

At midnight a hush fell upon all, and the pastor’s prayer told us a new
year had begun. Then all started up an old-time plantation song, the only
words being “A Happy New Year” in all its changes, and we found we
were expected to shake hands with everyone, and not any ordinary shaking
hands was it, but the tighter our hands were clasped, the better did it
show the individual’s religious zeal. Before this, it had seemed as though
some of our teachers would get struck by the mourning ones as they threw
their arms around in their frenzy, but when the hand-shaking began and
each one danced up to us, keeping time with the music and shook our
hands in time, until the measure changed and they passed on to the next,
we realized that we had, indeed, been taken right in. Thus the meeting
closed, and many left—two, rigid in their spasms, lying on the benches.

But we found that the more devoted ones were to stay longer still, and
as one of the sisters came up and asked me to stay and see them get real
happy shouting, we did so. And now commenced a religious dance, perfectly
indescribable, and as long as I have been in the South it was perfectly
new to me. The leader started down one of the aisles chanting a
weird plantation song, and every joint in his body moving in time with the
measure; the sisters took it up and followed two by two until there was a
complete circle all around the church, all dancing in time with the music.
We were told that they would keep that up until morning.

It is rarely that we attend anything of this kind, but I think we had
enough of the old-time religion to last us through 1890 at least. We have

a number of scholars from this church, and it makes my heart sad when I
think how hard it will be for them to put what they are taught in school
with the example of their parents in this church. We have had many
inquiring
ones in school lately, and it is difficult for them to see how simple
is the entrance to the narrow way contrasted with all the excitement in
their church religion.

* * * * *

A Different “Watch Night” Meeting.

Since the foregoing article was in type, we have received the following
sketch
of a
“Watch Night” meeting in one of the churches of our Association.

It is quite a custom among the colored people to hold “Watch Night”
meetings. These meetings are largely attended and are full of fervor and
interest. Our “Watch-Night” was a very precious one—it was held from
10 to 12 o’clock: it was divided into four half-hour services, viz:
1—Prayer
and praise; 2—Bible reading; 3—Address by pastor, and 4—A testimony
meeting. The last five minutes was spent in silent prayer, and at 12
o’clock,
when the New Year was announced by booming of cannon and the ringing
of bells throughout the city, we united in singing our song of New Year
greeting, “What a Happy New Year,” while extending to one another the
right hand of fellowship. At the close of the service all present pledged
themselves, by standing, to abstain from the use of intoxicating liquors as
a
beverage during 1890.

The Ramona School.

By Dist. Sec. J.E. Roy.

I had the pleasure, in Santa Fé, January 13th, of attending an
entertainment
given by the Ramona pupils in honor of Miss Platt, one of their
teachers. Gov. Prince and his wife, and several of the citizens, were
present
as invited guests. After the singing of several songs, and a statement
made by Prof. Elmore Chase, the Principal, fourteen of the scholars
rendered,
in the action of nature and the speaking of English, Mrs. Bentley’s
dialogue, “The Old Year’s Vision and the New Year’s Message,” as found
in the January number of The Youth’s Temperance Banner. One of the
large boys first came in as an old man, clad in a mantle and trembling on
a staff, to repeat the “Old Year’s Vision.” Then came in, one after
another,
a dozen boys and girls, to recite the greeting of the several months. It
was a temperance exhibit, and so each one had a testimony for that cause.
January, bearing a New Year’s card in hand, declared: “I’ve promised

that not a drop of wine shall touch these temperance lips of mine.”
February
bore a fancy valentine, with an appropriate motto. March lifted
aloft a new kite, with “Kites may sail far up in the sky, but on strong
drink
I’ll never get high.” July, bearing a flag and a bunch of fire-crackers,
declares: “I tell you I mean to celebrate, with something that won’t intoxicate:”
while December resolves: “No brandy fumes in my Christmas pie;
no wine-sauce in my pudding, say I.”

Then comes in a beautiful maiden, clad in white and crowned with
flowers, to be greeted by a chorus of voices: “The king is dead; long live
the queen!” and then to recite the “Message of the New Year.”

Then comes another song in English, and then the second unloading of
the Christmas tree, which has kept its place in the chapel since its proper
day of Christmas cheer. Then the whole occasion is honored by an address
from the Governor, in simple words, with smiling face and transparent
good feeling. It is not every children’s holiday that has a Governor at
hand to grace the occasion. As the President of the Board of Trustees
which, under the A.M.A. fosters the Ramona, and as Governor of a territory
which has nineteen Pueblo villages and the reservations of the Navajoes
and the Mescalero and Jicarilla Apaches, he is a faithful friend of the
Indians. This is apparent from his first report just made to the Secretary
of the Interior. The 21,000 of the Navajoes he reports as possessing
250,000 horses, 500 mules, 1,000 burros, 5,000 cattle, 700,000 sheep and
200,000 goats. Their wool-clip the last year reached 2,100,000 pounds.
Here is a grand field for a mission.

“The Unbelieving Wife Sanctified In The Brother.”

I Cor. vii: 14. (Revision.)

Our Chinese brethren have their full share in the family feeling which
for ages has been nurtured in their race. This feeling is even intensified
by their new life in Christ. They long for what they hope to make a
Christian home, and greatly desire to perpetuate themselves in children
who may follow them in following Christ. But what are they to do for
wives? Many live in a virtual celibacy that is hopeless, because enforced
by the betrothals made for them in China by their parents or elder
brothers.
These are accounted sacred, and are honored by our brethren with an
oblivion of their own fancies or affinities that will be adjudged to be
either stolid or heroic, according as the person judging is disposed to
think kindly or unkindly of this people. Many have returned to China
for the express purpose of consummating this betrothal in marriage. They
remain a few months with their wives, and then return to California to find

work and provide for them. Such persons are obliged by their principles
to live in virtual celibacy.

Some greatly desire to send for their wives, but not only does the
Restriction Law bar the entrance, but the father in China will probably
raise effectual objection. A son is as much the property of his father
at sixty as at six, and all he has, not only in property, but in wife
and children as well, is under the father’s control. The
daughter-in-law, if strong and willing, is a very serviceable person
about the old homestead in China, and the appeals of the son for the
enjoyment of his wife’s society in California are answered with the
advice to get him another wife here. One in China and one in America
seems to them a very safe arrangement. Eight thousand miles of ocean
intervene and assure against domestic broils.

Some, however, of our brethren have in one way or another been set
free from these early betrothals, and are at liberty to seek wives for
themselves.
Such are very glad if among the inmates of the mission-homes for
Chinese women they can find a Christian for a help-meet. But this is
often impossible. There are not enough Chinese Christian women to
meet the demand. And therefore it has seemed to me not to be my duty
strenuously to insist on the restriction placed on union with unbelievers,
but rather when such a union has been arranged for, and is to be
consummated,
to hold out a hope that the unbelieving wife may be, not only in
form and in her relation to the church—which seems to be the sense of the
text cited—but in truth and fact sanctified in the brother.

This hope was fulfilled some years ago in the home of our oldest missionary
helper, Jee Gam. His father having at last yielded to the son’s
entreaties and sent his wife to him, the narrow quarters in our Central
Mission House to which the bride was brought became at once a sanctuary,
and the Family Altar was established and the Family Saviour recognized
and worshiped. When a son was born to them, he was brought in
due time to our Bethany to be baptized, the heathen mother consenting
and attending. It was not long after that the mother herself stood with us
to enter into covenant and be baptized, and since then,—though preferring
to live in her home in a seclusion which American ladies would regard as
imprisonment and torture,—she has sought there to do service to her
Master in bringing up her children in the nurture of the Lord. In her
husband’s absence from home she takes his place at the family altar, and
many an American mother might well pattern after her fidelity in teaching
her children the good and right way.

Several years ago, one of our steadfast Chinese brethren in Sacramento
requested me to come and conduct his marriage service. He had procured
the bride in Marysville, purchasing her (I suppose) of her parents after
the
Chinese custom. I obeyed the summons; obtained for him the necessary
license, and then at the Mission House awaited the coming of the bride.
That which at length arrived resembled more a moving package of rich

and brilliant dry-goods of Chinese manufacture than a bright and blushing
bride. Something could be seen of the shoes she wore, and when at
length, in the course of the service, I somewhat firmly insisted on a
joining
of hands a hand was made to appear, but there was no bridal kiss, nor any
sight or semblance of a face beneath the quadrupled or quintupled veils.
However, the marriage was effected in a Christian way, and the next
morning there came to me an invitation to call upon the bride. I found
her to be the most beautiful Chinese girl I had ever seen, with manners all
the more pleasing because so very shy. Her husband had prepared quarters
for her which, as compared with the average Chinese home, were almost
palatial, and everything seemed to promise a future peaceful and
joyous.

After a few months the mother-in-law made her daughter a visit as she
passed through Sacramento on her way back to her native land. What
passed between mother and daughter we do not know, but a few days after
her departure, Fong Bow returning to his home was shocked to find his
little wife suspended by the neck in an attempt at suicide. He rescued
her, and when she was restored asked for the reason. She acknowledged
that she had a good home and a kind and generous husband, but there
was no shrine in the house, no ancestral tablet, no Joss, and she was
convinced
that some great evil must be impending from spirits thus neglected
and provoked. She preferred to sacrifice her present comfort rather than
incur the woes approaching,—all the more dreadful in her apprehension
because utterly unknown. Whereupon Fong Bow told her that while he
himself could not worship such things, and knew that an idol was “nothing
in the world,” he did not and would not forbid her to do what she thought
right, and thus she provided herself with a shrine and gods and was
comforted.

Meanwhile, the husband lived a Christian life before her, and she herself
was willing to receive instruction from Mrs. Carrington and others.
It is not improbable that she saw the difference between a home even half
Christian, like her own, and those where heathen customs made of a husband
less a protector than a lord. Doubtless she thought much in silence
before coming to the decision which changed the current of her life. It is
singular that the crisis came in consequence of her observing at a marriage
of Chinese persons making no profession of Christian faith, the absence of
the rites which had been, in her view, the only safeguards against evil.
This brought her to decision. With her own hands she removed the
shrine she had erected, and then declared her purpose to worship her
husband’s
God. Those who know her—both Chinese and Americans—see in
her the tokens of a real and radical change; and it was with great joy that
I heard, some weeks ago, that she had been baptized and welcomed to the
Congregational Church in Sacramento, to which her husband has belonged
these many years.

WM. C. POND.

The Future Of The Negro In Our Country.

Address at the Annual Meeting in Chicago,

By The Rev. C.H. Richards, D.D.

Deeper than the question, what shall we do with the Negro, lies the
more fundamental question: What does God mean to do with the Negro
in our country? Many a so-called solution of the “race problem” has
been a foredoomed failure, because it ran counter to the Providential plan.
Some have hoped that time would settle the burning question; if people
would only stop talking about it, especially meddlesome people far away
from the real pinch of the trouble, they fancy that somehow the mere flight
of years would adjust differences and secure to all their rights. Others
think the short way to peace is by force, keeping the Negro down with a
strong hand, and keeping the Anglo Saxon on top by any vigorous means
that may be needed. Others, again, think there never can be any solution
of the problem so long as the two races occupy the same territory, and they
propose some mammoth scheme of colonization to take the blacks away
to some quarter of the world where they can be by themselves. But these
and other remedies are utterly futile, because they are in collision with
God’s plan, as indicated by certain manifest facts. Meantime, while men
are so busy trying to get around the difficulty instead of solving it in a
straightforward way, the problem gets a little bigger every year. The caste
question agitates our great religious assemblies. The spoliation of the
civil rights of the Negro is one of the most menacing features in our
politics.
Bitter race prejudices keep Southern cities in a ferment, and even
break out in dreadful massacres. This race problem will continue to be
one of the most momentous and disturbing questions in American public
life, until somehow we learn how to get into line with Providence, and find
some solution that harmonizes with the great movements that have the hand
of God in them.

It is time to ask then, with searching inquiry, What is the divine plan
with regard to the Negro here, or, in other words, What is to be the future
of the Negro in America? In certain significant facts and tendencies of
his past and present, we may see the finger of Providence pointing on to
that future. Let us look at some of these facts and their bearings.

First of all, the Negro is here, and that not of his own consent. He has
not forced himself upon the country; he has been forced to make this his
home against his will. We of the white race are responsible for his
presence.
We invited him here in the most pressing manner, and would not
take “no” for an answer.

And he is here to stay. All the ingenious schemes for settling this
troublesome
question by taking up the black race bodily and dropping it in
some roomy region far away from all possible contact with white people,
are utterly delusive. The Negro does not want to go elsewhere. Having

been compelled to make his home here for two centuries, he is domesticated
here, and has as good a right to remain as the white man. Moreover,
he can see as well as any one that this is the best country in the world
to live in—the land offering greatest opportunity for advancement, the
poor
man’s Paradise. Brought by force, he will not relinquish his rightful hold
here except by force. And we may be sure that our National Government
will never undertake the chimerical experiment of deporting him to some
other land, and pay the enormous expense of it out of the National
Treasury.
Having been brought by the providence of God to expiate its
former wrongs to the black man at such immense cost of treasure and
blood, the Nation will be slow to tax itself enormously to do him another
wrong.

Moreover, it is not necessary that the races should be separated in order
to settle the difficulty that now disturbs us. All the Negro asks is to
be treated with justice and equity, and to be given a fair chance in life.
We have simply to apply the elementary principles of our common
Christianity
to the problem and deal with the Negro in the spirit of the Golden
Rule and the whole difficulty vanishes. It looks as though God had made
this a polychromatic country—red, black, white and yellow—on purpose
that we might give a gospel illustration of the essential unity of all
races,
and show how these rainbow tints are to be blended in the white light of
Christian brotherhood.

Nor is it desirable that the black man should leave us, even if he wanted
to. It would impoverish us in no small degree and cripple us in our
advancement.
He is the natural laborer of the South, and has added, as we
shall see, immensely to its prosperity since the war, and he is to be one
of
the chief factors in securing the future wealth of the country. These
reasons
combine with overwhelming force to show that an exodus is undesirable
and impossible, and that the Negro is here to stay.

And he is to be here in greatly increased numbers. The fecundity of
the race is remarkable. The 4,000,000 blacks that were freed by the
emancipation
proclamation are 8,000,000 now. They multiply by births alone
7 per cent. faster than the whites by births and immigration combined. It
is estimated that they are increasing at the rate of 500 a day and that
their
numbers are now doubling every twenty years. This may be a little
exaggerated,
but it is not far out of the way. If they are increasing and continue
to increase at this rate, in twenty years they will be 16,000,000 strong,
or nearly as many as the entire population of the whole country in 1840;
by 1930, they will number 32,000,000, or more than we had of all races
here at the outbreak of our Civil War; by the middle of the next century
they will number 64,000,000, or more than our present population within
the borders of the Republic. Discount this estimate as much as you
please, the increase in the colored race is sure to be tremendous, and it
is
plain that the race problem will increase in difficulty and in momentous

consequences to the Nation until it is settled on Christian principles. And
the work of settling it admits of no delay.

The Negro is to be a very important factor in promoting the future
prosperity of the country. Already it is manifest that his value to the
South as a freed man is far greater than the price formerly set upon him
as a chattel. The unrequited toil of the slave is seen in the light of
history
to be the dearest kind of labor. It was frequently said after the war that
the emancipated Negro would be worthless as a laborer; that he was
naturally
lazy, shiftless, and a shirk, and that he would relapse into a vagabond.
But, as a matter of fact, far more good work has been done in the
South since the war than before, and for the most part the Negro has done
it. Great crops of cotton, sugar, rice, tobacco, corn, and other staples
have been raised and marketed; mines have been developed, railroads
built, manufactories established, and hundreds of other industries opened
and pushed in the new era of prosperity which has dawned in the South;
and while the capital and brains for this have been furnished by the
whites,
and largely from the North, the manual labor has been done mainly by the
blacks. They have made the New South possible. Take the single item
of the cotton they have raised: The twenty-one cotton crops from 1841 to
1861, raised by slave labor, amounted to 58,500,000 bales; the twenty-one
cotton crops from 1865 to 1885, raised by free labor, amounted to
93,500,000
bales. There was a gain, with free labor, of nearly 35,000,000
bales, worth $2,000,000,000, or about the full estimated value of all the
slaves set free by the war. These facts show the value of the Negro to the
South simply as a common laborer.

But his importance as a factor in securing a National prosperity is
much enhanced when we note his remarkable capacity for improvement.
Grant that the great bulk of these eight millions are still in a pitiable
condition,
poor, ignorant, sometimes vicious, the victims often of barbaric
superstitions, living often in hovels rather than houses, without thrift or
cleanliness, in crying need of kindly hands to help uplift them to a better
life. Yet, granting all this physical and moral destitution among them, it
must be said that history gives no record of a race, stripped and stranded
so completely as these freedmen were in 1865, that has shown such marvelous
progress in a quarter of a century. They have responded wonderfully
to every effort made to elevate them, and have shown in themselves
such versatility and vigor of intellect as give high promise for their
future.

Their own advancement in material prosperity is an indication of this.
Never was there a people left in worse plight than they were at the close
of the war. In a country ravaged and denuded by a long and destructive
conflict, themselves penniless, with none of the knowledge and training
that
would fit them for competition with shrewder and abler classes, there
seemed small hope of their getting more than a bare livelihood. But
ambition,
mother wit, and a rare aptitude for learning have helped them on

till the gains they have made for themselves are quite astonishing. Not
long ago the New York Independent made extensive inquiries through
the
Southern States with regard to this matter, and the replies showed that the
disposition to accumulate property was very strong among the colored
people,
and that industry and economy and forecast for this purpose were virtues
rapidly developing among them. A large proportion of them are
owners of their own homes, the proportions differing widely in different
localities, ranging from 10 per cent. in North Carolina, to 20 per cent. in
Virginia, 50 and 60 per cent. in some parts of Georgia, and 75 per cent. in
some parts of Florida. A writer from Montgomery, Ala., even claimed 90
per cent. of home-owners among his acquaintances.

Many, also, are coming into the ownership of land. Mr. Morris stated
four years ago that colored people owned 680,000 acres of land in Georgia,
and 5,000,000 acres in the whole South. Dr. Haygood estimates that they
own about $10,000,000 worth of taxable property in Georgia, and it is
stated that “within twenty-five years the colored people of sixteen
Southern
States have accumulated real and personal property estimated at more than
$200,000,000.” This, certainly, is a most remarkable showing for a people
of whom it was freely prophesied that they would never be more than an
indolent race of beggars. It shows that if they can only be given “a white
man’s chance” they will be as thrifty and prosperous as their Caucasian
brothers, and that the wealth which this rapidly increasing race will
produce
in the next half century will much of it be their own property. Poverty
is no more an essential characteristic of the African than of the white
American, and it looks as though the Negro was likely to win his fair share
of our prosperity in the years to come.

The capacity for improvement is also indicated by the large variety of
occupations which the Negro is successfully pursuing. It has been imagined
by some that the work he could do is exceedingly limited in its
range, and that he must needs be a barber, a waiter, or a small farmer.
But at the New Orleans Exposition not long ago, an entire gallery across
one end of the building was assigned to the colored people, and they more
than filled it with an astonishing array of their products in all sorts of
work.
There were exhibits of mechanical, agricultural and artistic skill;
specimens
of millinery, tailoring, painting, photography, sculpture; many useful
inventions;
models of engines, steamboats, rail-cars; specimens of all kinds of
tools, pianos, organs, pottery, tinware, and so on. It was made manifest
that the Negro can succeed in any trade or occupation that the white man
follows. They are diversifying their labor more and more. They are
physicians, lawyers, master-mechanics, bridge-builders. They edit, own
and manage a hundred newspapers.

The avidity with which they receive education, and profit by it, is
another indication of their capacity for advancement. True, there is still
an appalling illiteracy among them, some 70 per cent. of them in the South

being unable to write. But we must remember that hardly a quarter of a
century ago it was a crime to teach one of them to read; they were
sedulously
kept in compulsory ignorance, and since the ban was removed, poverty,
lack of schools and teachers, and other causes have prevented their
advancement as rapidly as we may expect in future. But much has been
done for them in this particular. Dr. Haygood estimates that about
$50,000,000 has been spent for the education of the Negro since the war,
nearly half of which has come from the benevolence of the North.
Through the American Missionary Association alone some $10,000,000 has
gone into the school and church work for the Negro, both alike educational.
There are some 200 schools carried on in the South by different benevolent
organizations, having over 28,000 colored youth in them. Of
these, ninety are colleges or high schools, and furnish teachers and
educated
leaders for this race. Three-quarters of a million dollars a year flows
southward from Northern generosity to this work. And besides this, is the
work being done by the South itself for the colored youth in its public
schools. A million Negroes are in the 15,000 colored schools of the South
to-day, being taught by 15,000 teachers of their own color, the best of
whom have been educated in these schools nurtured by Northern benevolence.
And what is the result? The illiteracy in this race diminished 10
per cent. between 1870 and 1880, showing the eagerness of the people for
improvement. It is estimated that two millions of the blacks can now read
the Bible for themselves. And the universities for higher education find
the Negro as susceptible to the best culture, as capable of receiving
thorough
discipline and of being highly educated as the white boys and girls
in our Northern colleges. The time is not far distant when colored college
graduates, instead of being reckoned by hundreds as now, will be numbered
by thousands, and when we shall see some Mark Hopkins in ebony.

The time has gone by when intelligent men can talk about the inferiority
of this race. When representative Southern men declare that they were
mistaken in their former view, when such men as ex-Governor Brown, of
Georgia, convinced by the examinations of our Atlanta University, publicly
declares, “I was wrong; I am converted,” that ought to be enough.
But if not, the men of recognized ability and success among the blacks
refute the old misrepresentation, now being revived in some quarters.
When our Government sends its ministers abroad, Frederick Douglass and
John M. Langston; when Senator Bruce and Representative Lynch are regarded
as peers of their white brethren in the political arena; when college
chairs are ably filled by such men as Professor Gregory, of Howard
University;
when colored delegates captivate a National council by their eloquence
and ability; when Harvard University and Cornell University, by
the choice of the students themselves, elect colored men to be their
representative orators, surely it is much too late in the day to talk of
the
inferiority of the colored race. They are as well endowed by the Creator as

any people in the world, and with training, culture, and a fair chance they
will play their part in the world as well as any. It is such a people that
we may predict will have a large share in adding to our National prosperity
in the future.

Our first duty is to aid the Negro to attain more of moral power.
Whatever he wins in the future he must secure because he deserves to. It
will not come to him by favoritism nor by chance, but because he conquers
the situation, and by his own ability and resolute endeavor fairly captures
the prize of success. This the weak, degraded, untutored, semi-barbarous
Negro can never do. He must develop a strong, clean manhood, equipped
with the virtues to which success is fore-ordained, if he would be master
of the future in a large way. Providence is helping him by the discipline
of present exigences, making even the wrongs and hardships he is suffering
a gymnastic to eliminate weakness and develop moral power. His ambition
is chastened, his indolence is rebuked, his patience, courage, and
persistence are being trained. But Providence waits for us to give him
more direct assistance in this matter. We can re-enforce him in certain
directions where he is now in great need of help. There are certain vices
against which he needs to be armed and aided. In answer to the inquiry,
What is the greatest hindrance to the advancement of the colored race?
the answer comes promptly from several sources, “Drink.” This is one
of the new perils of his freedom, for in the old days of bondage it was
a penal offense to sell liquor to a slave; but since the war, drunkenness
has
been a widespread curse among them, and to-day hangs like a mill-stone to
the neck of many a Negro to prevent his rising. The sin of licentiousness
prevails also to an alarming degree in many quarters. And wherever
intemperance
and social immorality abound, you find also the kindred vices
of dishonesty, lying and laziness. No people can possibly have a great
future in whose life these iniquities burn like a consuming fire. The
manhood
will be utterly burnt out of them before it can bear fruit in a large
success. We need to send apostles of reform among them to turn them
from their vices. We need to erect barriers of defense to protect them
from temptation. Above all, we need to teach them a religion indissolubly
joined with morality, a religion that means character and virtue, whose
daily experience will mean the constant increase of moral power. The
Negroes, like the Athenians of Paul’s day, are very religious. They revel
in camp meetings and fairly wallow in revivals. But too often their piety
is the mere gush of emotion, and in hideous conjunction with gross evils.
They need an intelligent piety and an educated ministry. As Dr. Powell
said, they ought to have 7,000 educated ministers, when now in our sense
of the word educated, they have hardly 500. The church work of this
Association is a powerful aid to their moral upliftment.

Our next duty is to furnish the Negro plentifully with opportunities for
education. An ignorant race can have no future, save one of degradation

for themselves, and of increasing danger for the nation of which it is a
part. The ignorant Negro must be abolished by the school-house. Training
for the mind, training for the hand, the development and drill of all
the powers of life are necessary to make the Negro no more a peril, but a
factor of immense value in securing the future prosperity of this country.
We must do far more in this direction than has ever yet been done. The
South is still poor and cannot furnish adequately the means for doing this
work as it should be done. The benevolence of the North must furnish
still larger sums for education, that the colored race may be made safe for
us and for themselves.

And, last but not least, we must secure to the Negro the full enjoyment
of all his rights and privileges in church and State. He cannot attain the
measure of success and usefulness toward which Providence points, if he is
to be kept in a state of peonage. A black man is no better for being black,
but he is none the less a man on that account. The simple thing to be
insisted
on is that he shall be treated as a man, entitled to the same rights as
other men, and protected in his enjoyment of them. This is no time to
relax our emphasis on this point, when the bitterness of the caste spirit
is
venting itself in violence, and in assertion that white supremacy must be
maintained by illegal means if it cannot be by legal. We maintain that
the only safety for the South, and the only way to its large prosperity, is
by
securing fair play to every man within its borders. There must not be one
law for the white man and another for the black. There must not be one
standard of legal protection in the North and another in the South. Anarchy
in Chicago is not a whit worse nor more dangerous than anarchy in
the South, that defies law and rules by the mob in order to gratify race
prejudice. Conspiracy to murder in Chicago is not more outrageous and
perilous than the conspiracy of men of one color in the South to get rid
of obnoxious men of another color by the shot-gun. Injustice and
wrong
will always bring forth a harvest of disaster in any part of the country.
Fair play for every man must be our motto. We must have no color-line
in politics, no color-line in the church; but equal rights for all before
the
law, and in the church equal privileges of Christian brotherhood.

It is for us to clear the way thus for Providence to carry out its wise
designs for this race. And if we fulfill our part of the work faithfully,
what may not this people, educated and regenerated, add of blessing and
benefit to our common country. If out of a race of slaves God in the old
time could raise up a Moses, if out of a rude race of sea pirates and
robber
chiefs, who drank their mead from the skulls of their enemies, He
could raise up a Shakespeare, what may He not develop out of this long
despised and defrauded people? Let us furnish freely the channels
through which God may work, that in His providence “the weak things of
the world may become mighty” for good to our land.

Christian Experience In Humble Life.

The reports from our field work are not all made up of statistics. They
sometimes
touch the essence of genuine Christian experience and tell us how life is
lived and death
is met among the lowly. The little sketches given below are of this sort.

“We are grateful for the memories of some who were with us last year,
thirsting for knowledge, whom we are permitted to think of now as before
the throne of God, drinking from the ‘living fountains of water.’ One was
Oliver, a man in the middle age of life, a bricklayer by trade, and a
lay-preacher
in the Baptist church. A part of two years he had been in school.
His progress was slow, and he could read but indifferently in the Third
Reader. His parting words to us at the close of last year were, ‘I shall be
at the starting of the school next year, and I will stay till I go through
the
course.’ His death, after an illness of two days, was the first item of
news
carried to us from here after we had reached our Northern homes. We
shall not soon forget how in the warm summer days, at the noon recess, he
was wont to sit in the shade of the house with his open Bible in his hand.
Often we would overhear him, with painstaking repetition, studying a
psalm of David, or some passage from the ‘Sermon on the Mount.’ I
heard him in the pulpit once when he preached a warning discourse, his

theme that of John the Baptist, ‘Repent, and be baptized!’ He was
not a ‘shouter’ or a ‘ranter,’ but spoke and acted in a quiet, manly way.
His sincerity was such that he thoroughly won our respect, and we revere
his memory.

“The next to go hence was little Isaiah, or Iser, as the children called
him. He began school last year, and was so quick and bright that he was
always first in his class. He never forgot anything that he was once told.
Bible stories were his especial delight. Often he would beg to be allowed
to have a Bible in his hands that he might read it for himself. He often
asked to be permitted to read the last chapter of Revelation. One of the
pictures on an old chart represented a lamb with feet bound lying on the
ground, beside the altar of the temple, Jesus standing near with upraised
hand, talking to the people. How radiant was little Iser’s black face as he
would tell the story in his own words, ending thus: ‘He told them they
need not kill the lambs any more, for He was come to die for the sins of
the people.’

“His grandmother sits alone in her lowly cabin. She had hoped for a
prop and stay in her advancing years. The little boy was always active,
kind and helpful. Her tears fall as she speaks of her loss, yet with an
upward
glance she says: ‘He’s gone to a better worl’. There’s nary night,
nor sin, nor sickness. Pie use to read to me all about it, an’ I’se gwine
to
see him fo’ long, an’ my three children thet’s thar! Bress the Lawd!'”

* * * * *

Woman’s State Organizations.

CO-OPERATING WITH THE AMERICAN MISSIONARY ASSOCIATION.

MAINE.

WOMAN’S AID TO A.M.A.
Chairman of Committee—Mrs. C.A. Woodbury, Woodfords, Me.

VERMONT.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. A.B. Swift, 167 King St., Burlington.

Secretary—Mrs. E.C. Osgood, 14 First Ave., Montpelier.
Treasurer—Mrs. Wm. P. Fairbanks, St. Johnsbury.

MASSACHUSETTS AND RHODE ISLAND.

1WOMAN’S HOME MISSIONARY ASSOCIATION.
President—Mrs. Alice Freeman Palmer, Cambridge, Mass.

Secretary—Miss Nathalie Lord, 32 Congregational House, Boston.
Treasurer—Miss Ella A. Leland, 32 Congregational House, Boston.

CONNECTICUT.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. Francis B. Cooley, Hartford.
Secretary—Mrs. S.M. Hotchkiss, 171 Capitol Ave., Hartford.

Treasurer—Mrs. W.W. Jacobs, 19 Spring St., Hartford.

NEW YORK.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. Wm. Kincaid, 483 Greene Ave., Brooklyn.
Secretary—Mrs. Wm. Spalding, 6 Salmon Block, Syracuse.

Treasurer—Mrs. L.H. Cobb, 59 Bible House, New York City.

OHIO.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. J.G.W. Cowles, 417 Sibley St., Cleveland.
Secretary—Mrs. Flora K. Regal, Oberlin.

Treasurer—Mrs. F.L. Fairchild, Box 932, Mt. Vernon, Ohio.

INDIANA.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. C.B. Safford, Elkhart.
Secretary—Mrs. W.E. Mossman, Fort Wayne.

Treasurer—Mrs. C. Evans, Indianapolis.

ILLINOIS.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. B.F. Leavitt, 409 Orchard St., Chicago.
Secretary—Mrs. C.H. Taintor, 151 Washington St., Chicago.

Treasurer—Mrs. C.E. Maltby, Champaign.

IOWA.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. T.O. Douglass, Grinnell.
Secretary—Miss Ella E. Marsh, Box 232, Grinnell.

Treasurer—Mrs. M.J. Nichoson, 1513 Main St., Dubuque.

MICHIGAN.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. George M. Lane, 47 Miami Ave., Detroit.
Secretary—Mrs. Leroy Warren, Lansing.

Treasurer—Mrs. E.F. Grabill, Greenville.

WISCONSIN.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. H.A. Miner, Madison.
Secretary—Mrs. C. Matter, Brodhead.

Treasurer—Mrs. C.C. Keller, Beloit.

MINNESOTA.

WOMAN’S HOME MISSIONARY SOCIETY.
President—Mrs. E.S. Williams, Box 464, Minneapolis.
Secretary—Miss Gertude A. Keith, 1350, Nicollet Ave., Minneapolis.

Treasurer—Mrs. M.W. Skinner, Northfield.

NORTH DAKOTA.

WOMAN’S HOME MISSIONARY SOCIETY.
President—Mrs. A.J. Pike, Dwight.
Secretary—Mrs. Silas Daggett, Harwood.

Treasurer—Mrs. J.M. Fisher, Fargo.

SOUTH DAKOTA.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. A.H. Robbins, Bowdle.
Secretary—Mrs. T.M. Jeffris, Huron.

Treasurer—Mrs. S.E. Fifield, Lake Preston.

NEBRASKA.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. T.H. Leavitt, 1216 H. St., Lincoln.
Secretary—Mrs. L.F. Berry, 724 No. Broad St., Fremont.

Treasurer—Mrs. D.E. Perry, Crete.

MISSOURI.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. C.L. Goodell, 3006 Pine St., St. Louis.
Secretary—Mrs. E.P. Bronson, 3100 Chestnut St., St. Louis.

Treasurer—Mrs. A.E. Cook, 4145 Bell Ave., St. Louis.

KANSAS.

WOMAN’S HOME MISSIONARY SOCIETY.
President—Mrs. F.J. Storrs, Topeka.
Secretary—Mrs. George L. Epps, Topeka.

Treasurer—Mrs. J.G. Dougherty, Ottawa.

COLORADO AND WYOMING.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. J.W. Pickett, White Water, Colorado.
Secretary—Miss Mary L. Martin, 106 Platte Aye., Colorado Springs, Colorado.

Treasurer—Mrs. S.A. Sawyer, Boulder, Colorado.
Treasurer—Mrs. W.L. Whipple, Cheyenne, Wyoming.

SOUTHERN CALIFORNIA.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. Elijah Cash, 927 Temple St., Los Angeles.

Secretary—Mrs. H.K.W. Bent, Box 426, Pasadena.
Treasurer—Mrs. H.W. Mills, So. Olive St., Los Angeles.

CALIFORNIA.

WOMAN’S HOME MISSIONARY SOCIETY.
President—Mrs. H.L. Merritt, 686 34th St., Oakland.

Secretary—Miss Grace E. Barnard, 677 21st. St., Oakland.
Treasurer—Mrs. J.M. Havens, 1329 Harrison St., Oakland.

LOUISIANA.

WOMAN’S MISSIONARY UNION.
President—Mrs. R.D. Hitchcock, New Orleans.

Secretary—Miss Jennie Fyfe, 490 Canal St., New Orleans.
Treasurer—Mrs. C.S. Shattuck, Hammond.

MISSISSIPPI.

WOMAN’S MISSIONARY UNION.
President—Mrs. A.F. Whiting, Tougaloo.

Secretary—Miss Sarah J. Humphrey, Tougaloo.
Treasurer—Miss S.L. Emerson, Tougaloo.

ALABAMA.

WOMAN’S MISSIONARY UNION.
President—Mrs. H.W. Andrews, Talladega.

Secretary—Miss S.S. Evans, 2612 Fifth Ave., Birmingham.
Treasurer—Mrs. E.J. Penney, Selma.

FLORIDA.

WOMAN’S HOME MISSIONARY UNION.
President—Mrs. S.F. Gale, Jacksonville.

Secretary—Mrs. Nathan Barrows, Winter Park.
Treasurer—Mrs. L.C. Partridge, Longwood.

TENNESSEE AND ARKANSAS.

WOMAN’S MISSIONARY UNION OF THE CENTRAL
SOUTH ASSOCIATION.
President—Miss M.F. Wells, Athens, Ala.

Secretary—Miss A.M. Cahill, Nashville, Tenn.
Treasurer—Mrs. G.S. Pope, Grand View, Tenn.

NORTH CAROLINA.

WOMAN’S MISSIONARY UNION.
President—Miss E. Plimpton, Chapel Hill.

Secretary—Miss A.E. Farrington, Raleigh.
Treasurer—Miss Lovey Mayo, Raleigh.

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.

* * * * *