the main street, where I remained one week. I was examined three
days after my arrival. My examination seemed very simple, and I
received first grade certificate. During that time it was noised
abroad that school would open Monday, June 10th. Bright and early
Monday morning I commenced my summer’s work; but as I met only
twelve bright faces I felt somewhat discouraged, and was beginning
to think that I would go elsewhere if I did not have more next
week. To my surprise, by that time I found nineteen, and felt
more reconciled. After I had taught a while I visited some of the
children’s parents, and found that every body wanted to go to
school, both young and old. Every one began to show an interest,
and the number of scholars grew to fifty-seven, a few of whom
had been to school before, while the others were only making a
beginning. My most advanced pupil studied only the Third Reader
and the Elementary Speller, which was considered by him quite an
education. The most of them said that they did not want to go
any higher than the Speller. Others only wanted to get as far as
“publication.” In one case a lady came and brought a little girl
to me who did not know the alphabet, and asked me to get her to
“baker” as soon as possible, for she wanted her, as they say, to
“help to lay by crop.” She said that if she got as far as “baker”
she would be half through the Speller, which she considered half
of an education; but I told her that that was only laying the
foundation for the great work intended for them to do. They had
often heard of schools, and half realized that they had minds to be
cultivated, but not until last summer had they become interested
in the real work of learning. They had a very good school-house
for dry weather, but when it rained we had to shelter ourselves
the best we knew how. The house would seat about sixty scholars
comfortably, and was beautifully situated on a small hill called
“Cedar Bluff,” which was surrounded by large oaks.
The people do not have very much preaching, but when they do have
it it must be by daylight, on account of the white people stoning
them at night. The colored people are still living as slaves, and
are afraid to live otherwise. The laborers do not work by the day,
as they do here, but as they are told. They get up about three
or four o’clock in the morning and work until about midnight,
and sometimes later if their employers desire to have the work
finished. This is what they consider a day’s work. They have the
same idea about teaching. They wanted that I should teach from
sunrise to sundown. They know nothing of the eight or ten hour
system of labor.
Those who live along the highways of trade and culture in our
State, that are participating in the active work of the world,
would scarcely believe that some parts of their own State are
half civilized if they did not occasionally see it; but one has
only to cross the Cumberland mountain to find his mistake. The
Sequatchie Valley is only catching a ray of light now and then from
the sunrise. When the sun comes up in the east it is first seen
by those who live on the mountain tops and those who live in the
highest places; but it keeps rising until it shines on valleys and
plains. So with the morning that has dawned upon the people of the
South; it is first grasped by those on the highways, and then it
begins to shine into the hidden corners until all shall be lighted.
What can be expected of the children of the next generation if
their parents are not more than half civilized? We need educated
parents, so that the children may be properly trained. In order
to do this we must go into these by-ways of our State and sow our
seed, though it be on untilled soil. I think that the time is fast
approaching when the public school system, carried out by earnest
teachers, shall reclaim these valleys, and make them an honor to
the State instead of haunts of ignorance and vice.
* * * * *
AFRICA.
* * * * *
THE MENDI MISSION.
Explorations into the Interior, etc.
REV. ALBERT P. MILLER, GOOD HOPE STATION.
I am traveling more or less to see the interior of this extensive
country, going up certain rivers and visiting towns and villages
on the way. I visited the Bargroo country last week, and hope to
leave in the morning for Kaw-Mendi, to see what are the prospects
of useful work for the Mission in that part of the country. Many of
the old places formerly held by the Mission I shall try to visit
before the rainy season proper sets in. We are getting things
somewhat in shape, and hope to push into the interior as soon as
practicable. Dodo is open to us; Cunkananny, also, on the very
frontier, no mission station having ever been established nearer
them than Avery. Bros. Anthony and White are to-night with us; will
leave to-morrow for Avery. Bro. Anthony is well, and is getting on
very well in his new field of labor. He takes right hold, and seems
to be in dead earnest. Bro. White is also well. I find that we
shall be obliged to get a large quantity of goods from some source
or other with which to purchase logs, as two saws will soon be
running in the mill, which will come in to help us. We are all very
well save the doctor, who has been ill of late, but is now up. Pray
for us.
The Industrial Work--General Impressions.
ELMORE L. ANTHONY, AVERY STATION.
I am well and all right. I had a slight pain in my head yesterday
for the first time since I have been in the country, and that
came from being in the sun too much. Everything seems to be going
forward. I am doing the best that I can.
The mill has been repaired. The bottom logs were decayed; the ends
of some of the posts were also decayed. There is considerable
work to do yet. One of the saws started this week, and the other
one will start soon. Bills for lumber are coming in. We can find
sale for all the good lumber that we can saw. Logs are coming in;
business seems to be opening. We had the shoot that leads the water
from the vat or receptacle to the turbine wheel enlarged, which
will, I think, give the water greater propelling power, and, of
course, give the circular saw greater velocity. I am having the
coffee farm cleaned, and will have the trees pruned next month, as
I understand that is the time. I am doing just as you said.
The religious work seems to be improving, though I have not been
here long enough to tell much about it. The industrial department
is about all one man can attend to if he will do his duty.
Brothers Jackson and White have the church and school. I help in
the Sabbath-school. Having seen the condition of the people,
I would say, if you had the money, send _one hundred thousand
missionaries_ to different parts of Africa at _once_, and have
them establish missions and tributaries. This country is baptized
in ignorance, vice, poverty and old customs. Humanity is entirely
below description. There are hundreds, yes, thousands of persons
here that have not a string of clothing to their names. All the
natives do is to sow and reap; they know nothing about cultivation
whatever. Now, why keep missionaries away, when Christ has said,
“Go ye, therefore, and teach all nations”?
* * * * *
THE CHINESE.
* * * * *
“CALIFORNIA CHINESE MISSION.”
Auxiliary to the American Missionary Association.
PRESIDENT: Rev. J. K. McLean, D. D. VICE-PRESIDENTS: Rev. A. L.
Stone, D. D., Thomas C. Wedderspoon, Esq., Rev. T. K. Noble, Hon.
F. F. Low, Rev. I. E. Dwinell, D. D., Hon. Samuel Cross, Rev. S.
H. Willey, D. D., Edward P. Flint, Esq., Rev. J. W. Hough, D. D.,
Jacob S. Taber. Esq.
DIRECTORS: Rev. George Mooar, D. D., Hon. E. D. Sawyer, Rev. E. P.
Baker, James M. Haven, Esq., Rev. Joseph Rowell, Rev. John Kimball,
E. P. Sanford, Esq.
SECRETARY: Rev. W. C. Pond. TREASURER: E. Palache, Esq.
* * * * *
NOTES AND CLIPPINGS.
BY REV. W. C. POND.
It is unnecessary, and, of course, in the space at command it
would be impossible, to give at length my correspondence with
teachers and pupils connected with our schools; but I must ask you
occasionally to make room for brief “notes and clippings.”
Whatever concerns our Chinese helpers bears with great weight on
our work. Their teacher writes: “I think my pupils are very much
in earnest, and study the Bible with no mere desire of finding out
what there is in it, or of advancing themselves in the knowledge of
our language--as some intimate the Chinese do--but with an earnest
purpose to learn God’s ways and follow His commands, and to fit
themselves to teach others the blessed truths which they themselves
have come to believe. It seems to me they must make excellent
missionaries; they appear to realize so fully the sad condition
of their heathen friends, and are so simple and unquestioning in
their faith in the God revealed to them by our Bible. All their
teaching and preaching is the love of Christ, and what we should do
in return for such love. I am puzzled what to do about the texts
[passages of Scripture which I give them week by week to prepare
outlines of discourses from. W.C.P.], for no matter what is the
subject of them they are sure to run into the _one thing_ that
seems to fill their minds.” But that is the one thing needful.
The difficulties of which our teacher at Petaluma writes, are
encountered to a greater or less extent everywhere. She says: “No
Chinese ever attend the school except from one company. [Two of
the now famous ‘Six Companies’ are represented among the Chinese
of Petaluma. The rivalries and mutual antipathies of members of
these companies are often very intense, leading sometimes to
pitched battles. In Petaluma they keep the peace; but no efforts
of teachers or helpers have yet succeeded in getting Chinese of
both the companies into one school. W.C.P.] The scholars are, also,
house-servants or laundrymen, and are constantly changing places,
and a great deal of the time have nothing at all to do. If they
had work we could keep them. If the times would improve the school
would improve. The scholars like the school, and are much more
friendly and cordial to me since Hong Sing [the Chinese helper]
came, because now I am better understood. But while they are
constantly shifting about to get employment, I am afraid the good
accomplished cannot be very great.”
This is illustrated by the following from a teacher in the Oakland
School: “I was hearing a scholar who had been in the school about
a week read in his primer. We came to the sentence, ‘Christ died
for us,’ and I asked him ‘Who was Christ?’ To my astonishment, he
knew nothing of him. In the plainest way possible to me, I gave
an account of Christ’s life and death. He seemed interested, but
told me that he had never been at Sunday-school. The next night
I noticed him reading with the helper in the Testament, and he
became regular in his attendance at Sunday-school. Losing his
position, he was obliged to go away to get work. I was very sorry,
for I had great hopes that he would soon become a Christian. This
teacher adds: ‘It is gratifying when you ask one who has seemed
somewhat dull, Who is God? to see the face brighten and the hand
point upwards; and if you go still further and ask, Do you love
God? a smile plays upon the features and the reply is, ‘Oh, yes.’
A prayer-meeting is held each Wednesday evening, in which manifest
interest is taken. After the close of the school the pupils often
remain and read together the Scriptures written in Chinese. Each
Friday evening I tell them a short story from the Bible, and try to
take from it some truth which they may remember. I should be deeply
grateful could I write of more being brought into the kingdom of
God. The work is encouraging; and while sometimes we reap the
fruits of others’ labors, so others shall reap the fruits of ours.”
Of course the Gospel leaven working in this mass of heathenism
induces more or less of fermentation. Our Christian Chinese are
often engaged in discussions with their heathen friends. I took
brief notes of one such, as afterwards reported to me. I am glad
to say that the assailant of the truth in this dispute has since
been converted, and is now a member of my church. The heathen, who
had long been a pupil in Bethany School, and a close reader of the
New Testament, said to our brother, “Your Bible itself says we must
not put new wine into old bottles. China is an old bottle; new
wine will burst it.” The reply surprised me by its apt and correct
interpretation of the text referred to: “Not so. You cannot put the
new wine of Christ into the old bottles of Chinese teachings and
worship, it will burst them; but you can put it into Chinese hearts
and it will save them.” “But you say,” continued the objector,
“that a little water on the head washes sins away. I wash all over
three times a day, and not take my sins away.” “Not so,” replied
Hong Sing, “water cannot take sins away; but water means that God’s
Spirit poured upon our hearts, Christ’s blood sprinkled on our
souls, takes our sins away.” “But people come to the Lord’s Supper
and then go away, do wrong, gamble, smoke opium.” Neither admitting
nor denying this, Hong Sing told and interpreted with perfect
correctness the parable of the net cast into the sea. The last
objection was this: “You Christians say that you go to the Lord’s
table and drink his blood and eat his flesh. Would you eat your
mother’s flesh and drink her blood, if she were dead?” Hong Sing’s
reply will be easily surmised by my readers. I wish that I could
give word for word the broken English, and could reproduce on paper
the animation with which this conversation was related to me; but
the limits of my space forbid, even if otherwise it were possible.
=The Story of Lee Jin as told by Jee Gam.=--“Lee Jin was a young
man twenty-three years of age, a nephew of Lee Young. For more
than three years previous to his death he had been a member of
a Chinese society of freemasonry, and also a member of Lock Shan
Tong. This latter is a school or society where the doctrines of
Confucius and other Chinese sages are professedly taught; but, in
reality, this society has been formed for no other purpose than to
prevent any more Chinese from becoming Christians, and to entrap
those who have already become Christians. During his connection
with the above-mentioned society he was one of its most active
members, and one of the strongest opposers of Christianity. He
did not content himself with setting forth his opposition at his
own place and outside Christian institutions, but often carried
it into our Christian association. His argument was nothing but
pride and self-glory. As a Jew boasted of his father Abraham, and
felt proud because his race was the chosen people of God, so he
himself was lifted up. He said: ‘The middle kingdom is the true
celestial empire. She is the realm of literature. She is the nation
of rites. Great and powerful are her people, and especially her
ancient personages, whose great deeds no language is sufficient to
describe.’ He endeavored to display his learning by quoting what he
had learned from the books of his sages, ‘I have heard of men using
the doctrines of our great land to change barbarians, but I have
never yet heard of any being changed by barbarians, etc.’ But when
his arguments were overcome he would say, ‘Well, I am a Chinaman; I
have Confucius; I worship the gods of my own country. If Jesus is
the God of the barbarians, let him be worshiped by them, and not by
Chinese.’ So his heart was hardened like that of Pharaoh, until, at
last, he fell sick. During his illness the Lord, with His wonderful
power, revealed the folly of his pride, and the consequences of
his self-righteousness and evil deeds, to his then opened eyes.
He trembled with fear and said, ‘Oh, what a great sinner I am!
What a miserable offender of Jesus! Do send for Lee Hain and Jee
Gam. Tell them to come immediately and pray for me.’ His uncle,
Lee Young, was struck with astonishment when he heard these words,
and saw this great change in his nephew. He said in reply, ‘Do you
really want Jee Gam and Lee Hain to pray for you?’ ‘Yes,’ was the
reply. ‘Why not pray to the gods you always worship?’ ‘Oh, they are
dead idols. They are of no use. They could not save me from the
punishment of my sins.’
“We were sent for accordingly. When we reached there he begged us
to forgive him for his opposition against us for preaching the
Gospel of the Saviour, whom he had begun to love. We prayed for
him, and asked him to repeat the words after us, which he did
with a tone of true repentance. Oftentimes after this he asked
his uncle and his younger brother to pray for him. His heathen
friends deserted him to the care of these Christian relatives, but
after his death, when we had taken charge of the body to give it
Christian burial, they came and wished to perform some of their
heathen rites. We would not permit it; and, rather than take back
their offerings, which would bring them bad luck, they burned them
before the door. We accompanied Lee Jin to the cemetery, where we
had procured a suitable lot, and then we sang a hymn and offered a
prayer before committing his body to the dust. We believe he is now
safe in heaven.”
* * * * *
CHILDREN’S PAGE.
* * * * *
The following “short talk” was made by Etahdleuh Doanmoe (“Boy
Hunting”), at the anniversary at Hampton. He is one of the St.
Augustine Indians now studying there:
My Home in Indian Territory.
“I am a Kiowa Indian boy twenty-three years old. My home is in the
Indian Territory. My people are not much civilized. They live in
houses made of skins of the buffalo. They like to hunt and fight.
When I was a little boy I did not see many white people. The Kiowas
moved camp often to keep near the buffalo, and we lived on buffalo
meat and berries all the time. We had no bread, no coffee or sugar.
We boys talked all the time about hunting the buffalo, going to
fight the Utes, Navajoes, or Pawnees, and most about fighting the
white people or stealing horses. The old Kiowas talked all the time
to us about fight or hunt the buffalo. Sometimes the men would go
off and bring back scalps of white men and women, or Indian men and
women; then we had a big dance. This was all I heard and all I saw,
and I thought it was good, so I will be a big fighter and a good
hunter too, and may be I get to be a big chief. When I was about
fifteen years old I killed my first buffalo with a bow and arrow. I
had no gun. Then I was called a man, because I could kill buffalo.
Then I went with the young men to fight the Utes and Navajoes and
steal horses. I was in three fights with the Utes and two with
the Navajoes. All this time I wore a blanket or a buffalo robe,
and liked to have my hair long, and paint my face and wear big
rings in my ears. I did not know anything about God, or churches,
or schools, or how to make things grow from the ground to live
on. Four years ago there was a big war. The Kiowas, Comanches and
Cheyennes fought the soldiers all winter. The buffalo were nearly
all gone, and the Indians got very hungry. The horses worked hard,
and it was so cold the grass was poor, so they got very weak, and
we lost many in fights with the soldiers. Then the soldiers came
to our camps and we had to run away and leave our lodges, then the
soldiers burned them. We all got very tired and hungry, and the
women and children cried, so the chiefs said we will go into Fort
Sill and give up. We met Captain Pratt in the Wichita Mountains.
He had some Indian soldiers and two wagons loaded with bread,
sugar and coffee. He gave us plenty, and we gave him all our guns,
pistols, bows and arrows, shields and spears. That night we had a
big dance because we had plenty to eat. I went to Florida. Then
I first began to learn something about the good way, and I find
Indian’s way very bad; so I thought I will never live Indian’s way
any more. Captain Pratt was our good friend. He taught us many
things and showed us the white man’s road. We stayed in Florida
three years, and then some of the Indians went back home, but the
young men wanted to stay east and get a good education. We came
to Hampton. We have been here one year, and we study hard and are
learning to work and be men. We like it. I see that every white boy
and girl, and every black boy and girl can go to school, and that
is the way they get ahead of the Indians. Indians have no chance.
You give all Indian boys and girls schools and teachers like you
have, and Indians will do better.”
* * * * *
LETTERS TO THE TREASURER.
* * * * *
We give a few extracts from letters recently received expressing
interest in and motives for pressing our work, and containing
substantial contributions to its continuance. We could print many
such letters every month if we had room for them:
I inclose a pocket-piece (a gold half-dollar), held and valued
for many years, to pay subscription to THE AMERICAN MISSIONARY
for one year.
Respectfully, I. M. S.
* * * * *
My little son, the morning he died, on being asked what should be
done with the little money he had so carefully invested in the
new four per cent. $10 certificates issued April 1st, said his
father should have it to distribute as he thought best among the
benevolent societies, and I send you one-third of it, and the
balance to the Board and Home Missions.
This is very precious money. Put it where it will do the most for
the cause.
A. L. W.
* * * * *
Inclosed find draft on the American Exchange Bank for $200, my
subscription to your society for the Freedmen for the year 1879.
I have heretofore given $100, but it seems to me very important
that the Freedmen should be educated as fast as possible. As many
of the educated men as possible should be kept in the Southern
States to assist in educating the colored people and helping them
to stand up for their rights.
R. L.
* * * * *
Inclosed please find $5 for the American Missionary Association.
As I am now nearly ninety years old, this, in all probability,
is my last contribution to this good object. With my prayers for
this and every object of Christian benevolence,
I am yours truly, C. H.
* * * * *
The other day, when I thought that our loved American Missionary
Association was in debt, when I thought that our kind Father in
heaven had given us such overflowing crops in the past season,
and blessed us in every department (almost), it struck me that
there was something wrong in the supporters of the noble cause.
Well, let the time past suffice that we have been slack; let us
come up to the work.
Please find inclosed $25 for the old debt, $15 to constitute (in
part) two life members of the American Missionary Association,
and oblige yours,
A FRIEND.
* * * * *
In the _Congregationalist_ of last week, I noticed your “Appeal”
in behalf of the American Missionary Association, to which I
respond by inclosed draft for $24, pension for one quarter, for
service in the War of 1812.
An abolitionist from my first consideration of the enslaved in
our country, induced by the movement and utterances of the great
agitator--now happy, I trust, in his reward--I still feel that,
though their chains are broken, they are objects of sympathy and
aid in their anxiety and effort to become intelligent and useful
citizens. There is no department of benevolent effort to which I
more cheerfully contribute.
With respectful regards,
Yours truly, O. G.
* * * * *
_From Grenada, Mass._
Inclosed find six dollars ($6), which you will please accept
from our Sunday-school as a thank-offering for what the American
Missionary Association has done for us in the past. We would
gladly have made it more, but the pressure of so many conflicting
claims made it impracticable. We are just now paying for a new
organ.
* * * * *
RECEIPTS
FOR JUNE, 1879.
* * * * *
MAINE, $80.82.
Bangor. Rev. James H Crosby, _for Fisk U._ $10.00
Bridgeton. First Cong. Ch. and Soc. 6.56
Buxton Centre. Mrs. M. G. Hill 2.00
Calais and Milltown. Sab. Schs., $1; also Ten
six burner Chandeliers, _for Emerson Inst._ 1.00
Falmouth. Second Cong. Ch. and Soc. 8.10
Houlton. Cong. Ch. and Soc. 5.00
Lewistown. Pine St. Cong. Soc. 29.16
Mechanic Falls. Cong. Ch. and Soc. 2.00
Otisfield. “Friends” 4.00
Portland. Williston Cong. Ch., $10; West Cong.
Sab. Sch., $3 13.00
NEW HAMPSHIRE, $106.11.
Colebrook. Cong. Sab. Sch., $13.70; “E. C. and
Wife,” $2 15.70
Gilsum. Cong. Ch. and Soc., $30.25, and Sab.
Sch., $12.39 42.64
Hollis. Cong. Ch. and Soc. 8.00
New Preston. Presb. Ch. and Soc. 19.52
South Newmarket. Cong. Ch. and Soc. 3.25
Short Falls. J. W. C. 1.00
Temple. Isaac Kimball 5.00
Webster. Cong. Ch. and Soc. 11.00
VERMONT, $341.52.