The Project Gutenberg eBook of The American Missionary — Volume 42, No. 01, January, 1888
    
This ebook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this ebook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.

Title: The American Missionary — Volume 42, No. 01, January, 1888

Author: Various

Release date: April 1, 2004 [eBook #11762]
                Most recently updated: December 26, 2020

Language: English

Credits: Produced by Joshua Hutchinson and PG Distributed Proofreaders


*** START OF THE PROJECT GUTENBERG EBOOK THE AMERICAN MISSIONARY — VOLUME 42, NO. 01, JANUARY, 1888 ***




Produced by Joshua Hutchinson and PG Distributed Proofreaders




The American Missionary

       *       *       *       *       *

JANUARY, 1888.

VOL. XLII.

NO. 1.

       *       *       *       *       *

CONTENTS

EDITORIAL.
  NEW YEAR'S GREETING--FINANCIAL
  PARAGRAPHS
  PROHIBITION ITEMS
  PARAGRAPHS

THE SOUTH.
  NOTES IN THE SADDLE
  RELIGIOUS INTEREST IN LINCOLN CHURCH, WASHINGTON, D.C.

THE INDIANS.
  THE FOURTH BROTHER. By Mr. Frank Wood

THE CHINESE.
  DOES RESTRICTION RESTRICT?

BUREAU OF WOMAN'S WORK.
  FOUNDATION LAYING AND HOME BUILDING IN THE SOUTH.  By Miss Josephine
Kellogg
  THE SANTEE NORMAL TRAINING SCHOOL AND INDIAN MISSIONS. By Mrs. Chas.
W. Shelton
  THE DAKOTA MISSIONARY SOCIETY

RECEIPTS

       *       *       *       *       *

NEW YORK:

PUBLISHED BY THE AMERICAN MISSIONARY ASSOCIATION.

Rooms, 56 Reade Street.

       *       *       *       *       *

Price, 50 Cents a Year, in Advance.

Entered at the Post-Office at New York, N.Y., as second-class matter.

       *       *       *       *       *

American Missionary Association

       *       *       *       *       *

PRESIDENT, ---- ----

_Vice-Presidents._

Rev. A.J.F. BEHRENDS, D.D., N.Y.
Rev. ALEX. MCKENZIE, D.D., Mass.
Rev. F.A. NOBLE, D.D., Ill.
Rev. D.O. MEARS, D.D., Mass.
Rev. HENRY HOPKINS, D.D., Mo.

_Corresponding Secretaries._

Rev. M.E. STRIEBY, D.D., 56 Reade Street, N.Y.
Rev. JAMES POWELL, D.D., 56 Reade Street, N.Y.
Rev. A.F. BEARD, D.D., 56 Reade Street, N.Y.

_Treasurer._

H.W. HUBBARD, Esq., 56 Reade Street, N.Y.

_Auditors._

PETER MCCARTEE.
CHAS. P. PEIRCE.

_Executive Committee._

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

_For Three Years._

LYMAN ABBOTT,
A.S. BARNES,
J.R. DANFORTH,
CLINTON B. FISK,
ADDISON P. FOSTER,

_For Two Years._

S.B. HALLIDAY,
SAMUEL HOLMES,
SAMUEL S. MARPLES,
CHARLES L. MEAD,
ELBERT B. MONROE,

_For One Year._

J.E. RANKIN,
WM. H. WARD,
J.W. COOPER,
JOHN H. WASHBURN,
EDMUND L. CHAMPLIN.

_District Secretaries._

Rev. C.L. WOODWORTH, D.D., 21 _Cong'l House, Boston_.
Rev. J.E. ROY, D.D., 151 _Washington Street, Chicago_.

_Financial Secretary for Indian Missions._
Rev. CHAS. W. SHELTON,

_Field Superintendent._
Rev. C.J. RYDER.

_Bureau of Woman's Work._

_Secretary_, Miss D E. EMERSON, 56 _Reade Street, N.Y._

       *       *       *       *       *

COMMUNICATIONS

Relating to the work of the Association may be addressed to the
Corresponding Secretaries; those relating to the collecting fields,
to Rev. James Powell, D.D., or to the District Secretaries; letters for
"THE AMERICAN MISSIONARY," to the Editor, at the New York Office.

DONATIONS AND SUBSCRIPTIONS

In drafts, checks, registered letters or post-office orders, may be sent
to H.W. Hubbard, Treasurer, 56 Reade Street, New York, or, when more
convenient, to either of the Branch Offices, 21 Congregational House,
Boston, Mass., or 151 Washington Street, Chicago, Ill. A payment of thirty
dollars at one time constitutes a Life Member.

FORM OF A BEQUEST.

"I BEQUEATH to my executor (or executors) the sum of ---- dollars, in
trust, to pay the same in ---- days after my decease to the person who,
when the same is payable, shall act as Treasurer of the 'American
Missionary Association,' of New York City, to be applied, under the
direction of the Executive Committee of the Association, to its
charitable uses and purposes," The Will should be attested by three
witnesses.

       *       *       *       *       *

THE AMERICAN MISSIONARY.

       *       *       *       *       *

Vol. XLII.
JANUARY, 1888.
No. 1

       *       *       *       *       *

American Missionary Association.


A HAPPY NEW YEAR!


A Merry Christmas and a Happy New Year! It is an inspiring delight to
hear and speak the greeting. It is a phrase that comes down to us from
the ages. All the more gladly do we repeat it on that account. There are
some things, thank God, even in this world, that never grow old. The
greetings of Christmas and New Year are among them. This is because they
are connected with Christ and his kingdom. True happiness for mankind
first came into this world when Christ was born. In proportion as he is
received into human life, happiness is experienced. Therefore, in
wishing for our readers a happy New Year, we are wishing for them more
of Christ in their thought and life.

But Christ never comes into a life to be held there in confinement. He
seeks our life that it may become a channel through which he may flow to
bless and make happy other lives. He is not only our peace--he is our
righteousness as well. How miserable we would be in our sins and
shortcomings were this not so! But all the more on that account will we
desire to _do_ what we can to make up for our deficiencies. Loving him,
we shall want to do his will. He wills that all shall hear of the
salvation his gospel brings. We can proclaim the message. He wills that
all shall see the power of his gospel in the benevolent fruits of his
followers' lives. We can exhibit that power. Where we cannot go to tell
the story and exhibit the power in person, we can send. Therefore, in
wishing for our readers a happy New Year, we are wishing for them a
righteousness that will manifest Christ actually saving the world in
what they say and do. Happiness through service and sacrifice--this is
the happiness THE AMERICAN MISSIONARY wishes for all its readers,
because it is the only happiness worth having.

       *       *       *       *       *

While January is the first month of the calendar year, it happens to be
the fourth month of the A.M.A.'s fiscal year. It is a good time for our
friends to make new resolutions in reference to what they will do in
support of our work the coming year. We closed last year out of debt. It
was a cause for joy and thanksgiving. The Portland meeting felt and
expressed it. Letters of congratulation came to us from all parts of the
country. But there is something about prosperity that almost inevitably
fosters decline. A woe seems to be attached to institutions as well as
individuals of which all men speak well. We need $25,000 a month to pay
necessary bills. We ought to have $30,000 a month to properly prosecute
the work at this moment on hand. Our total receipts at the end of the
first two months of the new fiscal year were $33,336. The lowest figure,
in order to enable us to meet our bills for the two months, is $50,000.
The result is, we are again obliged to report payments in excess of
receipts. We do it unwillingly. We want very much to be delivered from
the necessity of making special appeals along toward the end of the
year. This necessity can be avoided only through our friends' securing
increased receipts to our treasury the early part of the year. Now is
the time to resolve that it shall be done. Let every church vote to give
us a contribution. Let every individual friend resolve that he will, if
possible, increase his contribution over that of last year, and that in
any event he will by personal effort enlarge the circle of our
supporters by inducing some friend or friends to take an interest in our
work.

       *       *       *       *       *

Memorial services in honor of our late President, Hon. Wm. B. Washburn,
were held at Greenfield, Mass., Gov. Washburn's home, November 29th,
under the auspices of the Connecticut Valley Congregational Club.
Addresses were made by U.S. Senator Hoar, Rev. Dr. Buckingham, and
President Seelye.

       *       *       *       *       *

Thirty dollars constitute a Life Membership. Some of our friends utilize
their contributions in this way. One of these writes us: "This is my
thirty-first Life Member which it is my good fortune to make to your
society." A good example to follow.

       *       *       *       *       *

Lord Shaftsbury once said: "I think it would be of the greatest value if
the reports of the various Religious and Charitable Societies were at
once, by Act of Parliament, elevated into the dignity of Blue Books. If
every Member of Parliament, under the most severe penalty--and more
particularly the ministers of the day--were compelled to study them
accurately, and then undergo a competitive examination, I am satisfied
that great good would accrue to themselves and benefit to their country;
their enlarged notions, and probably improved hearts, would be felt in
the legislation of the country."

A pertinent illustration of the force of this statement is the speech of
Senator Frye, made at the Portland meeting. The Senator confessed that
he had not been familiar with the history of the American Missionary
Association, that he had been reading its Annual Reports, and making
himself acquainted with its work. Thereupon, out of what he had learned,
he constructed a speech that was, in every way, worthy of the Statesman
that he is. We shall be much mistaken if Senator Frye does not find
occasion to use the knowledge obtained in the study of our Association's
history in some of his speeches or debates in the U.S. Senate.

       *       *       *       *       *

The citizens of Macon, Ga., gave Jefferson Davis a rousing reception on
the occasion of his recent visit to that city. As a souvenir of his
welcome, they presented him with 126 bottles of wine, thirty-three
bottles of whiskey, fourteen bottles of brandy, and eleven boxes of
cigars. If these gifts suggest anything in regard to the habits of
Jefferson Davis, we can readily see that he was not a fit candidate for
having the ladies put upon his lapel a blue ribbon. No wonder he rushed
into print to assure the public that he was not in favor of total
abstinence. A campaign in behalf of prohibition would have a hard time
in the region of Macon.

       *       *       *       *       *

Evan P. Howell and Henry W. Grady are among the owners of the _Atlanta
Constitution_. During the recent campaign on the liquor question in
Atlanta these gentlemen were on opposite sides, so that the papers
reported that while Mr. Grady was making a speech in behalf of
prohibition in one part of the town, Capt. Howell was making a speech
against it in another place. Two of Mr. Grady's speeches have been
published in pamphlet form, and they are worthy of that gentleman's
reputation as an orator. THE AMERICAN MISSIONARY is glad to find Mr.
Grady on the right side of this question, and regrets that prohibition
failed to carry the day in the election.

The colored people held the balance of power. We praised them last year
when, using that balance, they carried the city for temperance. We
regret that this year they have used it against temperance. There is no
use of concealing the fact. Ignorant people cannot be depended upon to
take the right side of any question. It will be a mere happening if they
do. The election in Atlanta gives additional emphasis to the necessity
of our work in the South.

       *       *       *       *       *

White ladies so far overcame their caste prejudices as to join their
colored sisters in the campaign for prohibition. Together they prayed
and worked. Many of the white people were disgusted at this exhibition
of social equality. These white ladies have taken a step in the right
direction, and, when all their white sisters join them, reform will be
well advanced. May the day be hastened!

       *       *       *       *       *

The rum advocates resorted to all manner of devices to influence the
colored people. They had a circular printed with a portrait of Abraham
Lincoln. The picture represented him standing, with a slave in chains
kneeling before him. Under the picture, in quotation marks, were the
words, as if spoken by Mr. Lincoln: "Prohibition is slavery; I will cut
the manacles from your hands." This was a mean trick. To put such lying
words into the mouth of a man whose name the colored people revere nest
to that of the Saviour, is a piece of wickedness that only rum-sellers
could be guilty of. It accomplished their vile purpose, however, in
leading a great many colored people to vote against prohibition.

       *       *       *       *       *

A colored preacher who made anti-prohibition speeches, referring to a
statement that their meetings were not opened with prayer, said that he
would make as good a prayer as anybody. Thereupon he slowly prayed: "Oh!
Lord, I pray thee to help Atlanta in her extremity. Oh, do lift her up
and restore her to the proud place she once occupied before these
prohibition fanatics got her by the throat. Oh, Lord Jesus, do thou make
these deluded preachers see the error of their ways. Do help the sweet
inhabitants of this city. [Cries of 'Amen!'] Do restore to them pure
liquor, and not compel them to drink the vile stuff sold as 'nerve
tonic,' 'rice beer' and 'bitters.' [Applause and laughter.] Give us
power to win the fight. [Cries of 'Amen.'] Put to rout the miserable
hypocrites who parade as thy servants under the guise of
Prohibitionists. Oh, do save us and let us win this fight, for Jesus'
sake, amen. [Cheers, and cries of 'Amen.']" What can be expected of a
church with such a man for its pastor, and what can be expected of a
people if left to such leadership?

       *       *       *       *       *

Rev. Geo. C. Rowe, of Charleston, S.C., in company with brethren
Snelson, Maxwell, Jordan and Herron, going to attend the Association at
Macon, Ga., by reason of a delayed train were in danger of missing
connection at Jessup, a junction. The authorities telegraphed for the
train to wait. When the little party reached Jessup, they found the
train in waiting, and boarding it entered a first-class coach. We let
Mr. Bowe tell the rest of the story:

     "A burly white train-hand came in, and said, in a threatening way:
     'The forward car is your car.' We gave him no answer, but kept our
     seats. The conductor came through and looked at us, but said
     nothing. At the door he asked, roughly, of a colored train hand,
     'Why did you let those men go into that car?' They hardly knew how
     to act, as we were the only passengers who came on the S.F. & W.
     train, and they had been ordered to wait for passengers on that
     train; so, doubtless considering discretion the better part of
     valor, they left us severely alone, and we rode from Savannah to
     Macon, an eight-hour journey in _Georgia_, first class, without
     molestation. Of course, the white people who entered at various
     stations stared at us, but we were good at that and returned the
     compliment. First class, indeed! Men with turpentine clothes, or
     rags, on; women chewing snuff, etc., etc. If I looked, acted and
     talked like some of the people that I saw on that train, I should
     certainly feel myself an appropriate subject for an ox-cart in the
     backwoods, rather than for a first class coach on a railroad; yet
     these are the people who object to respectable, well-dressed,
     intelligent and Christian men and women riding in a decent coach,
     on account of their color."

       *       *       *       *       *

THE SOUTH.

NOTES IN THE SADDLE

BY FIELD-SUPERINTENDENT C.J. RYDER.


Pleasant Hill, Tenn., has now a school building worthy the growing
importance of that interesting field on the Cumberland plateau. The
teaching force has been enlarged and the influence of the school is
constantly widening. Another building to be used for boarding pupils is
in process of erection, and is greatly needed. Maine has joined hands
with Tennessee in this most important work, several of the churches
having given to this field.

A new church has just been organized at Crossville, Tenn. Many northern
families have come into this region within the past few months, and they
will greatly assist us in gathering the native mountain people.

       *       *       *       *       *

Grand View Academy, occupying a most commanding site on the top of a
mountain overlooking the magnificent valley of the Cumberland River, has
also increased its school accommodations. There will be here, in the not
very distant future, a large college, reaching in its influence the
mountain people back on the plateau and in the coves, and those who are
rapidly filling the fertile valley along the foot of Cumberland Mountain
and Walden's Ridge. If we, as Congregational Churches, hold this grand
work, we must generously support it _now_.

       *       *       *       *       *

A specimen, a hybrid of civilization and paganism, I saw on the streets
of Fort Smith, Arkansas. He seemed to illustrate the result of our
governmental efforts to citizenize the Indian without Christianizing
him. A tall Indian, of fine, commanding figure, walked down the street
dressed in the following fashion: His feet were cased in moccasins, his
legs in buckskin breeches. Both of these garments were highly ornamented
with quills and beads. He was purely Indian so far. His tall lithe body
was closely buttoned in a faded black Prince Albert coat. On his head he
wore a Derby hat. So much for civilization. The hat had a hole in the
crown, and in this hole the Brave had stuck a large tuft of eagle
feathers that stood several inches above his head and nodded and danced
above him as he walked with the royal dignity of a Mogg Megone. Here was
civilization and savagery in dress at least. This is about what our
Government is doing for this people; urging them to put on the faded
coat of imperfect citizenship, and at the same time forbidding that they
be instructed in the truths of religion in their own language. We can
never civilize the body while we leave the heart savage. A visit to Fort
Smith would convince anyone of the absolute failure of this method. In
the miserable prison pen, one hundred and forty-four were crowded like
cattle. Among this multitude of criminals were young boys, just entering
upon a life of crime, imprisoned for some paltry offence, and herded
with them were grey-headed murderers. All these prisoners were from the
Indian Territory, or the "Nation" as they call it. One man had just been
convicted of murder. Two beautiful daughters of an Indian mother stood
weeping beside him. A gallows stands constantly on the edge of the
"Nation," and is used with appalling frequency. A lawyer who courteously
introduced me into the esoteric mysteries of the law as executed in this
United States Court, pointed out the peculiar construction of the
gallows which increased its capacity. "Eight men can stand on that plank
and the drop will swing them all off at once," he said with evident
pride, then added apologetically, "I never saw but six hung at one time,
but they do hang eight."

"Hanging day," I was informed, was one of the great festival occasions.
Thousands of Indians, of more or less purity of blood, gathered from the
"Nation" to enjoy this treat. There is an excuse for a fence around this
perpetual gallows, but there are wide openings in it and the awful scene
enacted within its enclosure can be witnessed from surrounding
elevations.

No doubt an attempt at justice is made in the United States Court. I
attended the trial of a case and it seemed to me the accused had a fair
hearing, but what a comment on our Christian civilization: A court
overrun with cases; a prison pen with young boys and grey-headed
criminals herded together in it; a gallows standing ready the year
round; saloons and brothels permitted at every turn; bad men and worse
women appealing to the lowest passions of ignorant and degraded men--all
these the legalized representatives of a Christian civilization. Is it
strange that these Indians do not accept more readily our Christian
theories, when they come into constant contact with our most unchristian
practice? The Indian language is used in saloons and gambling hells and
brothels to lead these poor, heathen people to physical and moral
perdition, but is forbidden by Government to be used in mission schools
to lead them to the Lord Jesus Christ! We ought to plant a mission for
the Indians and the colored people at Fort Smith this year. The work is
painfully urgent.

       *       *       *       *       *

RELIGIOUS INTEREST AT LINCOLN MEMORIAL CHURCH, WASHINGTON, D.C.


Rev. James Wharton, the English Evangelist, recently spent a little more
than two weeks with the Lincoln Memorial Church, Washington. The people
were deeply stirred, and the church was greatly quickened. About forty
persons professed conversion, and a large number are still inquiring the
way.

The conversions were mostly among the young people. There were eight or
ten adults who decided to live Christian lives, two of them being aged
men, one 61 years and the other 75 years of age. They are both very
happy in their new-found hope in Christ.

Many of the young people would gladly unite with us, but their parents
will not consent for them to do so, as they will not be convinced that
the children can be Christians unless they can give a _remarkable
experience_, and some will not be satisfied of their conversion unless
the child has seen a vision or heard a voice.

I called to-day to see the mother of a little girl who confessed Christ
as her Saviour in our meetings. She said that her little girls, one
eight years and the other twelve years of age, say that they are
Christians. When the mother told Josie, the youngest child, that she did
not have "_religion_," the little girl replied: "I love the Saviour, and
Jesus loves me. He died for my sins, and I have accepted him as my
Saviour and am happy in His love. Mamma, Mr. Moore says that that is
religion. If that ain't religion, then, mamma, what is religion? I want
to be an earnest Christian; will you show me how?" The mother says that
Josie sticks to it that she is a Christian, and that she does not know
what to do about it.

The most of these young people, some of whom are twelve and fourteen
years of age, will not be allowed to join any church, but will be
laughed at and persecuted and led to expect some remarkable experience
like "Saul of Tarsus," or to see a vision and hear a voice. We shall do
what we can to encourage them to cling to Christ.

We have succeeded in closing two saloons near our church, and are
hopeful of closing another notorious den about a square away.

There is no place where earnest Christian work is more needed than here
at the nation's Capital, where we have a colored population of nearly
80,000, the majority of whom are out of Christ, and thousands are still
shrouded in the darkness of ignorance and superstition.

GEO. W. MOORE.

       *       *       *       *       *

THE INDIANS.


THE FOURTH BROTHER.

BY FRANK WOOD, ESQ.

I believe that if the Master were visibly present with us to-day, and we
should ask, "Where shall we go first with the Gospel?" he would say, "Go
to that fourth brother, the North American Indian;" and for the
strongest reasons.

First, because he is in the greatest need. There are no people in want
whose cry does not at once reach the heart of the American people. When
Chicago was burned, when there was an earthquake in Charleston, when
there was a famine in Ireland, public sympathy was immediately awakened,
and all that was needed was sent. The only people who seem to be in need
and do not receive help are the aborigines of our soil--the people whom
we have dispossessed; whom we have crowded from their homes; whom we
have shut into reservations until they are nothing but prisoners of war;
whom we have placed under the control of a despot called an Indian
agent, who is not controlled by law, who on that agency governs by his
own will, with no courts to protect those who are wronged. These Indians
are shut in on these reservations, kept from all civilizing and
Christianizing influences, kept from trade and commerce. A trader is
appointed over them, from whom they must buy everything they need,
paying whatever he may ask, to whom they must sell everything that they
would sell, taking what he may choose to give.

We have, it is true, a cumbrous system of machinery which is supposed to
educate and civilize the Indian, called the Indian Bureau. Some men have
studied it for years, and they fail yet to comprehend it. I believe it
is incomprehensible. I believe it was never intended to be understood.
Some men ask what it does. It does little, and largely shows how _not_
to do; and any effort to Christianize and elevate the Indians, so long
as the present system remains, will be a failure. Now, when our
philanthropists are endeavoring to lift them up, when our legislators
are taking favorable action, this Indian Bureau, through its Assistant
Commissioner, issues an order which says that the English language must
be the only language taught or _spoken_ in the mission-schools. The only
language the Indian knows is forbidden. Suppose we were to try to learn
a foreign language in that way? Suppose a Frenchman should come to teach
us French, and neither of us spoke a word of English--how rapid would
our progress be?

Thirty barrels of whiskey and one thousand scalping knives were issued
not many years ago as civilizing agencies by this department. An
instance given us last night by our friend from across the water, shows
that the English circumlocution office is a greyhound compared with our
Indian office. I remember a similar story that Bright Eyes told in
Boston some years ago.

She was then a teacher in an Indian school. She had little children in
her school that came some seven, eight, or ten miles barefooted, and
winter was coming on, and her heart sympathized with these poor children
who came so far to be taught. They happened to have a good agent, and he
said, "Send an order for shoes for these children;" and she sent an
order, with a request that they send the shoes, as they were really
needed, on account of the frost and snow. The order went to Washington,
went through the regular routine, and the next spring, after winter had
passed, a case of shoes came for these little Indian children. When it
was opened, she found it full of brogans, that had been made for the
Southern negro in the rice-fields; and every shoe in that case was so
large that there was not an adult Indian on the reservation that could
wear it. That is how the Indian Bureau provides for the little Indian
children when there is a case of special necessity. (Laughter.)

I could mention numerous illustrations showing that it is impossible to
do any work that is required immediately, through this Indian Bureau. If
people are starving, you cannot get food for them until they die.

Now, what is the remedy? I believe that Christianity is the only
remedy--the only solution of the Indian question. Where they have had
good Christian agents--and they have had some--where they have
missionaries, the Indian has made wonderful progress. I think we can
point to a few civilized and Christianized communities among the Indians
that can find no parallel among the whites of the country. There is less
crime, less immorality, more faithfulness to the requirements of the
Christian religion and better observance of the Sabbath, more sincerity
and earnestness in the performance of every Christian duty, than we can
find in the same number of whites anywhere. At Metlakatla, as told by
Mr. Duncan, the Indians now form a community of twelve hundred people,
who have their churches, their stores, their town-halls. They live in
houses, like other people; they appear like civilized people; they carry
on all the vocations of civilized life; and all this has been done by
the work of one man. There is no liquor-drinking or liquor-selling
there. A majority of this twelve hundred people are earnest, faithful,
consistent Christians. They get no help from the Government. They have
built up and support their churches. Where can you see anything among
the whites that equals it?

Then there is another reason why we should go to them with the gospel of
Christ. It is a good thing to engage in works of charity and
benevolence, but before we do this we should pay our debts. We owe so
much to the Indians of this country, that I think before we go anywhere
else we should do something to atone for the years of wrong, for the
centuries of injury, that they have suffered at our hands. We have taken
their homes from them. We have driven them from reservation to
reservation. We have taken their crops when almost ready to reap. We
have removed them into climates where they have died by hundreds. We
have not listened to their cries. We have on various trumped-up charges
frequently slaughtered these people, and treated them in the most cruel
manner. There is no question that I know of that so holds a man, once
interested, and so grows upon him, as this Indian question.

I was first interested in this subject about ten years ago in the city
of Boston, where Bright Eyes, Mr. Tibbles, and old Standing Bear came to
tell of the wrongs of the Poncas. They were to hold a public meeting.
Wendell Phillips was to speak. I went to that meeting more with a desire
to hear Phillips than from any interest in the Indian. At that time all
I knew about him was what I had learned from the current literature and
romance, and my idea was very far from correct. At that meeting a state
of affairs was shown to exist that seemed astounding and impossible. A
committee was appointed to investigate these statements. They found that
the half had not been told. That committee started measures that
rectified these wrongs done to the Poncas. It commenced suit under the
Fourteenth Amendment to see whether the Indians were citizens. The
Judges of the Supreme Court decided that the Indian was not a person
under the law. Then it tried other channels; to get legislation that
would help the Indian. Senator Dawes soon became interested in this
question, and from that time to the present he has been interested; and
how much the Indian owes to the legislation which has been started and
carried forward by Senator Dawes, but very few people know; but it must
be followed by other legislation before the Indian is safe.

In Boston, Mrs. H.H. Jackson listened to the statement of Bright Eyes
in regard to the wrongs suffered by her people. She came to her and
said, "It is not possible that these things can be true." Bright Eyes
showed her the official documents; she convinced her that it was true.
From that hour that woman's whole soul was in the work. She afterwards
wrote "A Century of Dishonor," and "Ramona," which has preached for the
Indians, and will continue to do so. She gave her life finally for the
Indians, the sickness that caused her death being brought on while
engaged in work for them. This work gets hold of a man, if he has any
blood in his veins and sympathy in his heart, and makes him feel, if he
would stand without condemnation before God in the last day, that he
must do something to redeem his country from dishonor, and deliver this
people from worse than slavery.

Suppose we do not do it. Suppose we allow the Government to care for
them. The Dawes Bill gives them citizenship, but what does the Indian
get? One hundred and sixty acres of land--and he as naked as a babe on
that land. He has had no training in education and systematic work of
any kind; he has no tools--and if he had he would not know how to use
them. He is in the midst of white enemies, who want his land. He has
turned his back upon all the traditions of his ancestors. He has turned
his face toward the whites, and his friends of the past are now his
enemies. He is in the midst of his reservation. His homestead is his
own, yet no American citizen has a right there. If you and I go to teach
him, we can be ordered off by the agent; and if we do not go he can put
us in prison.

If we do not give protection and Christianity to them, there is no hope
for these Indians. Their fate will be the same as Indians on the
reservation in the State of New York, who have been for one hundred
years in the midst of our best civilization, but are still lazy and
shiftless, their reservation being permeated through and through with
unmentionable vices. They have no interest in the civilization of the
present. They are living in the past, dreaming over the glory of their
ancestors. They cannot be reached through civilization without religion.
To an Indian there is nothing secular. Everything pertains to his
religion. When he goes on a hunt, if he has no success, it is because
the gods are opposed to him; and if he is successful, the gods were in
it. When we go to an Indian and seek to change him, we must first change
his gods. We must Christianize him if we would civilize him. There is
where many of our experiments have been wrong.

Is it not laid upon us, who know something of this work, to do this? I
believe if we will not do it, that in the last great day, as we stand
with the Indian before the judgment bar of God, our position will be
worse than that of the Indian. It seems to me that I can hear what the
Judge would say to him at that time. The Indian comes before God, a
pagan from a Christian land; he comes having improved none of the powers
that God gave him. The Lord might say to him: "Did I not give you as
good opportunities and as good capacities as the white man in whose
midst you were? This Christian nation is the foremost for missions. It
has sent to all the lands of the earth, and yet here you come a pagan,
not knowing God, uncivilized, a barbarian." Might not this Indian say:
"I was in prison. I was surrounded by a reservation around whose outside
lines were the soldiers of the United States, and I would be shot if I
went off this reservation. I had no business with which to support
myself; I had no chance for trade or commerce; I had to buy of and sell
to one man. What opportunity had I? When an occasional missionary came
to me with the gospel of Christ, I looked upon this man as one of my
enemies--a man from the nation that had robbed me of my opportunities;
and, my Father, why should I listen to him, especially when he spoke in
a strange language? Am I to blame that I come here empty? Am I to blame
that I must go away?" I believe the Lord would turn to us and say,
"Inasmuch as ye have not done it to one of the least of these my
brethren, ye have not done it unto Me." And, speaking for myself alone,
I would rather at that last day be in the place of that darkened
Indian---savage, barbarian, pagan, as he is--than in the place of the
Christian that knew of his need and would not help him.

       *       *       *       *       *

THE CHINESE.

DOES RESTRICTION RESTRICT?

As a son of Maine, I am one of those who believe that prohibition _can_
prohibit, and will do so effectively, if you will give it a fair chance,
but I doubt whether restriction restricts, and have expressed that doubt
in these columns more than once already. But we have been favored with
fresh lessons on this subject, in its application to Chinese
immigration. Chinese women are held in our San Francisco market, at
prices ranging from nothing up to about $2,000. The soul, being that of
a woman, has no value at any time, but the body, till worn out, is held
at a fair percentage of its weight in gold.

Such being the demand, a supply became assured. No artificial barriers
could exclude them. There would soon come to be some "Open Sesame" which
no bolts could resist. As a matter of fact these women have been landed
in numbers so great, and with an effrontery so flagrant, that even the
Chinese Consulate now takes the matter up and puts to shame the
appointed executors of American law. As to persons of the male sex, they
come by various routes: some with certificates sent out to Hong Kong by
our own officials to be sold there and viseéd by themselves on this side
the sea; some come with strange stories of previous residence--stories
confirmed by their vivid recollection of deep _snow_ on Clay Street, and
of _Chinese_ conductors on our street-cars: some come smuggled from
British Columbia, across Puget Sound, and others cross the invisible
line between Canadian soil and that of our own _free_ land with none to
say them nay. Meanwhile some of our recent officials who have grown rich
with strange rapidity, or have spent money with lavish generosity, are
under arrest, and sensational developments are the daily promise of
"live newspapers" in San Francisco.

What shall be done? Some of these papers (however incredulous they may
be about prohibition prohibiting) are disposed to try it upon Chinese
immigration. Nothing else, they tell us, can deliver us from a perpetual
invasion by these Asiatic hordes. But, so far as I have seen, no ringing
or enthusiastic response has greeted this suggestion. So long as it
lives only in newspaper paragraphs, and no serious danger appears of its
being put into effect, few men will have courage, or zeal and
forwardness enough to contend with it, but let it be taken up in
earnest, and pressed to actual enactment, and it would soon go the fit
and ignoble way that the _boycott_ has travelled. There are multitudes
who do not object to cursing the Chinaman, but who don't mean to lose
the double eagles which Chinese labor, and that alone, enables them to
put to credit on their bank account.

It seems to me, however, well worth questioning whether a law that after
six years of trial has been found to be fruitful in little except
perjuries and briberies,--a law which cannot be shown to have benefited
a single American laborer, but has had some effect to compel
house-holders to pay larger wages to Chinese domestics, and to enable
Chinese fruit-pickers to make better terms with our fruit-growers:--it
seems to me a question whether a statute of that sort might not be
suffered to expire through its own limitations, without any damage to
the Commonwealth.

Whatever the fate of this law may be, it is sufficiently evident that
our gospel work need not be stayed for lack of souls to work upon, till
China herself and all her broad domain, becomes the Lord's.

       *       *       *       *       *

YONG JIN AT SACRAMENTO.

I reserve a little space in order to give our readers a little sample of
this gospel work as it appears in a letter from our helper, Yong Jin. He
has recently returned from China where he did good service under Rev.
Mr. Hazen, and he has resumed service with us. "I will tell you what I
had to do with the brethren. Monday night after the school is out [i.e.
9:30] we have the Bible lesson of Chinese, and Tuesday night too.
Wednesday night we have a prayer-meeting after school is out. Thursday
night we have ten or fifteen minutes to speak the gospel before the
school is out. Friday night we have a Bible lesson in Chinese too.
Saturday night we have a prayer meeting again. Sunday night all the
same. But last Sunday noon I preach on the street where the Chinese
live. Perhaps I will preach in the street nest Sunday. By and by, if I
do not preach on the street, I shall preach in the mission-house on
Sunday noon. I shall do as best I can, and I hope God will help us to
do."

I will add that we are hoping to commence special evangelistic work
early in December. Loo Quong will go to our missions in Southern
California, and Chin Toy to those north of us, beginning in Stockton,
where the door seems to be opening wide, and an earnest spirit among the
brethren gives promise of good results. I wish these brethren might be
remembered by our Eastern brethren with special prayer.

WM. C. POND

       *       *       *       *       *

BUREAU OF WOMAN'S WORK.

MISS D.E. EMERSON, SECRETARY.

WOMAN'S STATE ORGANIZATIONS.

CO-OPERATING WITH THE AMERICAN MISSIONARY ASSOCIATION.

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

VT.--Woman's Aid to A.M.A., Chairman of Committee, Mrs. Henry Fairbanks,
St. Johnsbury, Vt.

CONN.--Woman's Home Miss. Union, Secretary, Mrs. S.M. Hotchkiss, 171
Capitol Ave., Hartford, Conn.

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

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

MINN.--Woman's Home Miss. Society, Secretary, Mrs. H.L. Chase, 2,760
Second Ave., South, Minneapolis, Minn.

N.Y.--Woman's Home Miss. Union, Secretary, Mrs. C.C. Creegan,
Syracuse, N.Y.

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

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

IOWA.--Woman's Home Miss. Union, Secretary, Miss Ella B. Marsa,
Grinnell, Iowa.

KANSAS.--Woman's Home Miss. Society, Secretary, Mrs. Addison Blanchard,
Topeka, Kan.

SOUTH DAKOTA.--Woman's Home Miss. Union, Secretary, Mrs. W.E. Thrall,
Amour, Dak.

       *       *       *       *       *

FOUNDATION LAYING AND HOME BUILDING IN THE SOUTH.

BY MISS JOSEPHINE KELLOGG.

The estimation in which "woman's work for woman" is held by our more
thoughtful colored students, will be shown by some extracts from an
address by a graduate of Tougaloo University in Mississippi.

The effect of very unhappy experiences in early youth upon an
exceedingly sensitive temperament, was to make this son of a white
father and black mother cherish a feeling of intense hatred toward all
white people as he was growing up; but being led, in the good providence
of God, to a Christian training-school where he heard of One who
suffered every indignity, and when dying in torture and ignominy prayed,
"Father forgive them, for they know not what they do," new thoughts and
feelings came to him.

He thought there might be cruel men in the world now who know not what
they do. He was led to bow in penitence and submission at the feet of
Jesus. It is now his chief joy that since he entered upon the path of
learning, he has, as a teacher, given several thousand children a start
in the same path.

The little old chapel at Tougaloo having burned down in January, 1882,
he graduated in the spring of that year, from our elementary normal
course, in the new barn, Ayrshire Hall. He has since passed through our
higher normal and college preparatory course, and is pursuing further
studies in another institution, in the intervals teaching, and going
from place to place with the great desire in his heart of bringing about
a better condition of feeling and living, among the people of the State.

I quote from his printed speech: "We read of a time when 'a nation shall
be born in a day.' We have seen it come to pass, and this people is a
babe yet. 'Is not the babe a blessing in the house? Its very
helplessness is a blessing, in that it educates the finest sensibilities
of humanity.' The problem to be solved now is how to nurse this babe
aright. The thoughtful observer will be easily convinced that the
careful and proper education of girls is the first step in the solution
of this problem.

"The education of girls is of the most vital importance for the
uplifting of the colored people of the South. Yes, I venture to say that
_the whole South_ will depend upon their condition for its prosperity.
True progress depends upon the sacredness and sanctity of the home. That
a people or a nation may be happy or prosperous it must have enlightened
and intelligent homes, and for this purpose the girls must be educated
in virtue, industry and self-reliance.

"The colored woman in all conditions and under almost all circumstances
is abused by all races and classes. There are individuals who love and
respect her, but no one fears to _insult_ her as they fear to insult
other women. Let her turn wheresoever she may, she is met by all sorts
of evil influences of a character too indecorous to think about, and I
fear that I should never be forgiven if I should name them, yet we are
compelled to look upon them everywhere we go. Now a reform must begin in
the treatment of women, and it must be commenced by paying more
attention to the education of girls. Only wise mothers can train
champions for great causes like this. Therefore let our voices and our
influence be given to the work of elevating the women who have the care
of making and preserving society."

Thus it has come about that a larger and larger proportion of girls come
to our schools, and it has seemed much better that they should be
educated _with_ their brothers than _apart_ from them, for a great and
grievous lack among the colored people, is a pure, safe and wholesome
social life for the young people, and with all the other labors laid
upon these "universe--ities" is that of fostering such a social life
and, as far as may be, setting forth the pattern for it. Permit me to
introduce you to one of these schools which is in many of its features
doubtless like all the rest.

Tougaloo University is one of the six chartered institutions maintained
by the American Missionary Association with some aid from the State in
which it is located. It is but a few miles from the capital of the great
but undeveloped agricultural State of Mississippi, a State in which the
largest town had, at the last census, less than twelve thousand
inhabitants. This is very far south, in "the great black belt," where
the plantations are large, and upon the country roads you will
constantly see ten or more colored faces to one white one. It contained
at the last census, above two hundred thousand more colored people than
at Emancipation, and above one hundred and seventy thousand more colored
than white. Do you not see how rapidly Christian education and training
must go forward to keep pace with such facts as these?

Stepping off the afternoon train down the Chicago and New Orleans
railway at the little station of Tougaloo, we look up through a pleasant
vista about three-quarters of a mile and see the Mansion, Ballard Hall,
Ladies' Hall, and Strieby Hall, the latter a brick house three stories
high above the basement, dedicated Thanksgiving Day of 1881 in the
presence of the venerable secretary for whom it was named. The work on
this building was done by colored mechanics, students of the school
making the brick and the stone, a sort of concrete for the trimmings.

Strieby Hall has accommodations for nearly a hundred young men, besides
a teacher's family or two. It is kept in scrupulous neatness by the
young men under their matron's eye. She teaches them to nurse one
another in sickness; she also instructs them in the care of their
clothing and requires them to mend when the weekly wash comes in. One
young man became so proud of his skill in this line that he wanted to
put his darned old socks--old darned socks would sound better,
perhaps--into our industrial exhibit for the New Orleans Exposition,
among the chains and wheels from the blacksmith and wagon shops, the
brackets, step-ladders, etc., from the carpenter shop, the cups and
coffee-pots from the tinshop, and the girls' plain sewing and
fancy-work.

There are regular apprentices to all the trades named, and all the boys
of certain grades have lessons, one hour daily, in the several shops, to
get the use of tools and simple work; there is also a course of
industrial drawing running through the school grades for boys and girls
alike.

The school is upon a plantation of five hundred acres, worked by the
young men under the direction of the farm superintendent, a graduate of
the Massachusetts Agricultural College, who gives them "talks," as he
terms his lectures, upon practical themes pertaining to general farming,
fruit-growing, and the care of stock.

As we walk up from the station through, first a wood of water-oak,
sweet-gum and hickory, then an open glade with scattering persimmon
trees upon it, and lastly, a fine park of postoaks draped with Spanish
moss, we approach the old southern "Mansion," which was the only
building of any account upon the ground when the Association purchased
it in 1869, and which is still the handsomest one. It has a little
romance of its own, having been made spacious and beautiful for a bride
who never came into it; but, notwithstanding this disappointment of its
builder, it has in God's providence been greatly connected with
home-building.

Here live the President's family and some of the other teachers. Here
are business offices, a pleasant reading-room with an open fire upon its
hearth, and a small library adjoining. In this house is a guest-chamber
where all friends of the school are made welcome, and here are the
music-rooms, one containing a piano and one a cabinet organ.

More and more highly is the department of musical training esteemed by
those who understand the work. All receive training in vocal music as a
part of their daily school work, and would there were more with means to
take instrumental lessons!

The best of music is taught, from the primary grades upward; and it is
an inspiring thing to hear almost everybody who is at work or play, not
at books, singing and chanting the most beautiful compositions; the
girls from attic chamber to basement laundry, may be chanting,
"Thou who leddest Joseph like a flock," while the carpenter's
apprentices--perchance upon a barn-roof--may be rolling forth the
temperance Marseillaise, and our ears may distinguish from the
neighboring "quarters" the little children of the day and Sabbath-school
singing cheerily,

  "Angry words, O let them never
    From the tongue unbridled slip;
  May the heart's best impulse ever
    Check them ere they pass the lip."

Nothing, perhaps, more commends the school to the notice of our white
neighbors than its music, and greater numbers of them will come to a
concert than to any other exercise.

In the Mansion are our rooms for the Normal Department, a study room and
a laboratory. The primary, intermediate and grammar grades are taught in
the new school-house, between the Mansion and Strieby Hall, the upper
part of which is a neat and commodious chapel. The primary school is
free of tuition as a practice-school for the Normal students, and brings
in many little ones from the region round about.

We send forth many teachers for the public schools, and despite the
shortness of the terms and the want of appliances, we see encouraging
evidences of better work done there from year to year. Besides test-book
teaching, these young home-missionaries labor in many lines for the
moral, social and material improvement of their people, and deserve much
help and cheer.

A Biblical department is preparing young men to preach the gospel, and
as they have the industrial training too, they will be fitted for a very
practical sort of evangelism.

A night-school supplies instruction for farm-laborers, laundry girls,
etc.

All school-room work, except that of the Biblical class and a part of
the Normal work, is women's work.

Let us step into the Ladies' Hall on the other side of the Mansion from
Ballard Hall. This is a very hive of female industry. Here is the girls'
dormitory, with a capacity of about seventy-five, and the boarding
department. All the work of the household, with trifling exceptions, is
done by the young women and girls of the school. Each one does an hour's
work a day, having it changed every month, and many do more to help
themselves along. The girls have the care of their rooms and generally
take great pride in having perfect "reports" for tidiness. Everything is
simple and cheap and common, but that does not prevent its being
homelike.

Personal cleanliness is required of course. Some few have been
accustomed to it at home. One large girl said, when told that she must
bathe, that she had not washed all over since she could remember, and
she still refrained until put "under discipline." Finally she yielded,
but in the evening was heard crying aloud from a seat on the top stair.
The matron asked, "What _is_ the matter?" and she replied, "Oh! oh! I've
wet my skin and it's made me sick." This is a very extreme case of
attachment to dirt, but it is interesting and marvellous to witness the
changes in appearance, expression and manners, during a prolonged stay
in school.

Besides general housework, the girls are given special instruction in
cooking, nursing and care of health, under their experienced matron.
They sew for an hour a day in classes, under the supervision of another
lady who also instructs a class in cutting by model and dress-making,
and sees that all the girls attend properly to their mending.

A Girls' Industrial Cottage has been started on a small scale, in which
the girls will have the entire charge of household expenses and
management. The little girls from round about are formed into
sewing-bands and make commendable progress. Their mothers meet with one
of the teachers on Saturday afternoons.

Underneath all these departments of training, it is sought to lay the
great foundation principles of character. The Bible is a constantly used
text-book in literally _every_ department. We seek to give a "Thus saith
the Lord," for everything that we inculcate, from order, punctuality and
cleanliness, up to honesty, personal and social virtue, temperance,
industry and benevolence.

There was a time when some distrust was manifest among the colored
people for what they called "book religion." They wished to hold fast to
"ole time 'ligion," and that sentiment is not entirely gone. We had a
very zealous little neighbor, more aged than she looked, so bright and
spry was she, whose husband was said to be over a hundred. She was a
seer of visions and dreamer of dreams. What we thought a bad feature of
her trances was, that she would sometimes speak in meeting of having
seen Tougaloo University marching in a procession down to torment with
our devoted matron and president at the head, their open Bibles in their
hands. That was years ago. Now, when she sees our matron in her visions,
it is up among the angels; and I believe the conviction is spreading
that book religion, taken into the head, sinking down into the heart,
and working out through the hands in deeds of active piety, is an
excellent thing.

Besides our regular religious services, including our large and
delightful Sabbath-school, we have various reformative and benevolent
societies. Our temperance society carries the triple pledge at the front
and saves many from the debasement of profanity, tobacco and ardent
spirits in all their forms.

Our societies for social purity are designed to help in the cure of a
terrible and terribly prevalent vice. The young men are taught, that
while it would often be simply throwing life, with all its
opportunities, away, for them to interpose by word or weapon in defense
of weak and tempted womanhood, after all, man best defends woman by
himself wearing the "White Cross" of manly virtue.

The girls are taught that woman's best defense is the "White Shield" of
her own determined virtue and genuine modesty. The Y.M.C.A. and the
Y.W.C.A. have interesting meetings conducted by themselves, with many
committees for Christian work. A committee of girls goes out on Saturday
to visit sick and aged ones, both giving and receiving good. Another
looks after new scholars who are often confused by their strange
surroundings, and homesick for a time.

Our Missionary Society studies both home and foreign fields, and gives
freely of its little fund. Recently a flame of missionary zeal was
kindled by letters from missionaries in Africa with whom a number of our
students were personally somewhat acquainted, and a large portion of our
Sunday-school collections was voted directly to them.

All our students sympathize with the Indians, and there are two
societies of the younger scholars who help them. The outside
sewing-bands too, devoted their very first quilt to the Rosebud Indian
Mission. "The field is the world" and "the work is one, _one_!"

Now, I ask you, friends, should not such work as this be amply
sustained? So much more could be accomplished if the funds and sympathy
were not so stinted! "The destruction of the poor is their poverty." We
do not believe in giving money outright to pauperize these young people,
but the money _must be there_ or they can not be taken into the
household, and trained and fitted to do valiant service for Christ, and
the nation and the world. There are manifold ways of helping, but I
shall not mention one, for if any are moved to help--as many are and
have been--it will be so easy to find out a way.

Mrs. Dinah Mulock Craik was prompted to write her last book--in behalf
of North of Ireland sufferers--by hearing a rough carter in a London
street, who had got down from his cart to help a timid child over a
crowded crossing, and had been rallied upon his soft-heartedness, say,
"O, aye! but a 'andful o' 'elp is wuth a cartload o' pity."

As I have visited institutions rich in buildings, books, scholarships,
professorships and every appliance, I have been very far from wishing
their abundance less, but I have said in my heart, ought not this and
similar missionary schools to be endowed also for their work of broad
beneficence, reaching not only the far South of our own land, but to the
heart of the great dark continent with its two hundred millions of
perishing souls?

        *        *        *        *        *

THE SANTEE NORMAL TRAINING SCHOOL AND INDIAN MISSIONS.

BY MRS. CHAS. W. SHELTON.


Running Antelope, an Indian chief, describing the condition of the
Indians, said: "There was once a beautiful, clear lake of water, full of
fish. The fish were happy and content, had plenty to eat, and nothing to
trouble them. One day a man came and threw in a lump of mud, which
frightened the fishes much and disturbed the water. Another day a man
came again, and threw in some more mud, and even again and again, until
{20} the water became so thick that the fish could not see at all; they
were so blinded and so frightened that they ran against one another, and
they ran their noses out of the water into the mud, where many of them
died. In fact, they are in a bad condition, indeed. Now, the pond is the
Indian country, the fishes are the Indians, the false treaties and
promises of the white men are the lumps of mud," and, turning to the
missionaries, he said: "I hope you have come to clear up the water." A
glance at the work of the A.M.A. among the Indians will show that the
missionaries are clearing up the water.

We all have heard of the Santee Normal Training School for Indians, in
Nebraska. There is much in the name itself, and yet it is impossible to
have a clear idea of the work done there unless one has seen for
himself.

The Santee School is the largest of all the Indian mission schools under
the A.M.A., and faithfully has she performed the part of a leader. The
number of Indians gathered and instructed each year is in the
neighborhood of 175. Many tribes are represented, and the students come
from all directions. They are thoroughly trained from the very
foundation, not only in the ordinary branches of school work, but also
in housekeeping--sewing, cooking, washing, etc.,--on the part of the
girls (in which, too, the boys join largely), and in farming, carpentry,
blacksmithing and shoemaking, on the part of the boys.

Not only is this solid practical knowledge given them, but care and time
is devoted toward grace and politeness, and all the foundation rules of
etiquette. And this is not a thankless work. Anyone forming an idea of
Indians from those at Santee would tell you they are naturally a most
polite people--a people upon whom grace sits easily. There is many a
little story of Santee I would like to tell, that would show the spirit
which pervades the school. Something you may have read of their
impromptu prayer-meetings, and the desire of many to work and study, not
merely for themselves, but for their people.

But great as is the credit due the Indians for their advancement here,
little could be seen of gain were it not that the corps of teachers sent
out by the A.M.A. have been chosen, not from the lame, the halt and the
blind of this country, not from those who for support must resort to
something, but from those young women who are willing to leave homes of
comfort and refinement, in order that their lives may be worth something
in the world--young women who are consecrated beyond what we can even
imagine until we have seen the difficulties and annoyances which form so
large a part of their lives. Not for _support_ would these women have
gone into A.M.A. work, but cheerfully and gladly do they live on the
very smallest possible salaries, that more may be done for the Indian.

In describing Santee I have described all the schools, for the same plan
is carried out everywhere--the plan of Christianization; for that must
needs come before civilization can be hoped for.

The Indian is not civilized who, forsaking his heathen gods, has learned
the ways of the white man without knowing his God; for invariably he
learns the vices and the crimes; and is in reality more of a heathen
than before.

Many are the villages of Indians in which the white man's _dance_ has
been introduced and is enjoyed much more than the native dance; it is
working much evil which is hard to uproot, for they say, "Is it not the
white man's way?--it must needs be all right."

The work among the older people is of course more limited than that done
in the schools. The age of study is with them past. The most
intellectual work of which they are capable is learning to read the
Bible; even this they cannot do in any other than the Dakota language.
It is impossible to teach an old man English that will ever mean much to
him. Our word "holy" could never mean what his own word "wakan" means;
our word "God" could never take the place of his "Wakantanka." His brain
would be so disturbed in his effort to learn and to comprehend our
difficult language, that when he had mastered the words, were it
possible, the sweet truth and the comfort would be all gone from him.
Any but a scholar must read the _Bible_ in his own language.

Thousands of Indians are learning Bible truths and are getting a little
light in the few years left them. They are learning a little of the way
of life, and receive the message with gladness. Spotted Bear, a
Christian Indian, said at the recent convention at Santee: "All we know
we have learned out of the Dakota Bible. Teach our children English, but
don't take from them and us the means of reading our own Bible."

James Garvey, another Indian, said: "Many can soon learn to read the
Dakota Bible; then they have a standard of morals and of interpretation;
for to get the real meaning of the English Bible, we go to the Dakota.
To make the best citizens you must Christianize the people, and to make
them Christians you must give them the Bible in their own tongue. All of
us have become white people through the gospel."

The little native churches of Dakota are most interesting illustrations
of the work going on among the Indians. It would be impossible to find
more attentive audiences. There is always an air of devotion, or of
serious attention to all that pertains to the service, which we are not
apt to find in our own churches. Men, women and children go; even the
babies are always taken. There is a quiet freedom there which allows the
Indian mothers to take the babies out and in again at any time, and the
preacher is never disturbed. They sing as if they enjoyed singing--men
and women together; and in fact the services are usually such as to give
one a new zeal in holy things, even though we can understand few words.

Each Indian church has its missionary society, and its woman's society,
which is also missionary. These have been working and giving for mission
work further out among the Indians, and this year have pledged
themselves to give to foreign missions. During the last year they have
raised $1,084, of which the women raised $500. The prayer-meeting is as
much an institution with them as with us--in fact, they live as we live
and work as we work.

Ehnamani, pastor of the Santee church--a fine old man, whose history in
connection with the Minnesota massacre of '62, and whose conversion and
present work are well known--was once asked, "Do you ever have the least
regret that the old life is gone--do you ever have any longing for the
war and for the dance?" His face grew stern and hard as he answered,
"Regret it! No, indeed! I cannot think of one good thing that I ever did
in that life, and I cannot bear to remember it." Few are there yet like
Ehnamani, though many are fast overtaking him, and a grand number of
Christian workers would you see could they be gathered before you!

Many are the Indian hearts given back to God their Creator. Many are the
Indian homes consecrated to the Wakantanka. Many are the Indian lives
devoted to His service. And yet there are facts--there are overwhelming
facts, sad enough to break the great, throbbing Christian heart of this
country--facts that should make us cover our heads with shame.

Out of 40,000 Sioux Indians, there are 35,000 still in heathenism. There
are sixty-six tribes on the Western prairies for whom nothing is yet
done. There are 40,000 Indians of school age; but when every school is
packed to its utmost only 12,000 can be accommodated. This includes
Government schools, Roman Catholic schools, and all; so that those under
mission teachers would be far less a number than 12,000.

And this is where the Indian work stands to-day. How can the A.M.A. do
its share in this great work, or how can the work already begun be
carried on, unless money is turned liberally into its treasury?

Shall the cry for help, coming 1,500 miles across the country, strike
against a hard wall of indifference and be thrown back to mock the red
man and to bid him wait yet longer?

       *       *       *       *       *

THE DAKOTA MISSIONARY SOCIETY.

Its annual meeting was held in connection with the Dakota Conference, at
the Santee Agency and in the dining-room of the Normal and Training
School. There were two hundred Indian sisters present, besides the white
lady teachers. They represented six mission stations and twice as many
churches, each church having a wide awake woman's missionary society.
After a hymn, the President, Mrs. Tasinasawin, led in prayer and read
the first three verses of the 21st chapter of Luke, following it with a
few words about that widow's mite, saying that it was not the amount
given, but the _spirit_ in which it was given. That was the important
thing. The Indian women are able to give but little, but if they give
willingly, as to the Lord, He will bless it. The minutes were then read,
and a new president and secretary elected. Two candidates were put in
nomination for each office. As the roll was called each woman arose and
voted _viva voce_. Mrs. Brascaw was elected president, and Miss Mary C.
Collins, secretary. I was delighted to see the cheery way in which these
sisters-in-red did their voting. There were several sallies of laughter.

Then the delegates made each a report of the work done in their
societies and how much money had been raised. One woman from the Brown
Earth Colony said: "We are poor, but we are interested in the work and
have done what we could. Mr. Williamson taught me to read, and when I
was young he taught many others to read. Now I am nearly blind but still
I have done what I could."

Another said: When the pastor's wife was well she had helped them very
much and had taught them many things, but now she was sick and could not
attend many of their meetings, but they worked on and did the best they
could.

Another said: "The gospel was sent to us when we were in darkness, and
now though we are few and scattered far apart, yet we are anxious to
send the same gospel to those who have not yet heard of it, and to help
those around us to love our Saviour and to love each other, and we give
gladly of the little that we have. It is not in our own strength that we
do this, but it is in God who helps us."

It was found that the women had raised this year over five hundred
dollars. This goes into the treasury of the Dakota Society to help to
sustain four native preachers, who are also teachers, out among the wild
Indians. One of the services of the Sabbath, the great day of the feast,
was to hear from those their own missionaries to the heathen. At that
meeting I counted five hundred and thirty Christian Indians, who also
partook of the Sacrament of the Lord's Supper. To help their treasury
the women had a Fair for the sale of articles of handiwork. The most
noted one was a _quilt_ which had been made and sent in by Caroline
To-tee-doo-ta-win (Scarlet House), of Brown Earth, now in her 97th year.
She was one of the first three converts who were organized into a church
in 1834, at Lac-qui-parle, Minn. Her husband had two wives, and she was
the second. Finding upon conversion that polygamy was contrary to the
ordinance of God she at once proposed to be put away. She had been a
member of the Order of the Sacred Dance, but this she renounced,
throwing away her "medicine sack," which by the medicine men was
regarded as a high crime. This subjected her to divers persecutions,
which she bore patiently. There were times when all were forbidden to
attend worship at the mission. Then she took joyfully to the spoiling of
her goods, the cutting up of her blanket, she received the Sabbath as
God's day, and more than once remained behind her company when they
travelled on that day, making it up on Monday. She learned from
missionaries to spin and knit, and weave garments for herself and
husband. At forty-five years of age she learned to read her Dakota
Bible, and of her children she sent one to Ohio to learn the ways of
Christian white people. She has adhered to the faith for these
fifty-four years. With her quilt she sent the message that it was the
last one she could make. It was bought by Miss N. Hunter, a teacher at
the Yankton Agency, for four dollars, to be presented to Rev. Dr. Arthur
Mitchell of the Presbyterian Board. It was this Miss Hunter who
interpreted for me the addresses of the woman's meeting. Surely the
Apostle Paul would say of these, "Help those women who labored with me
in the Gospel." He who was so fond of naming the Christians who were
"the first fruits of Achaia," would be very loving to this aged
disciple, the first fruits of Dakota.

JOSEPH E. ROY.

       *       *       *       *       *

A missionary from the South writes: "In speaking on prohibition I call
attention to the fact that wherever there is a missionary school a
majority of the colored people are Prohibitionists, and in alluding to
places where local option has failed to banish the saloons because, as
is alleged, 'the negroes voted the wet ticket,' I add, 'To the white
citizens who make this complaint I would say, Oh, that ye had been wise!
Oh, that during all the years that have elapsed since the war, instead
of _keeping out_ you had _provided_ Christian teachers for these armed
but untrained citizens, these dwellers within the gates, with whose fate
your own is bound! Now would you have had able allies in this conflict
with the powers of darkness, this struggle between the home and the
saloon.'"

       *       *       *       *       *

RECEIPTS FOR NOVEMBER, 1887.

MAINE, $302.27.

Augusta. "Friends," by Miss B.D.
Robertson ...$6.59

Bethel. Cong. Ch. and Soc. ...23.18

Biddleford. J.R. LIBBY (30 of which to
 const. himself L.M.) ...100.00

Brewer. Sab Sch. of First Cong. Soc. ...15.00

Foxcroft.  Mrs. D. Blanchard ...2.00

Harrison. Cong. Ch., _for Mobile, Ala._ ...9.00

New Castle, Rev. and Mrs. C.D. Crane,
_for Student Aid, Santee Indian Sch._ ...25.00

North Auson. "A Friend." ...10.00

Portland. First Parish Ch., 30; St. Lawrence
St. Ch., 13.50 ...43.50

Portland. "Thank offering," _for Tillotson
C. & N. Inst._ ...2.00

Saco. "A few Friends" in First Parish
Ch. and Soc., to const. Rev. E.C. Ingalls
L.M. ...30.00

South Paris. Cong. Ch. ...5.00

Thomaston. Cong. Ch. and Soc. ...$11.00

Winthrop. Woman's State Aid, _for Woman's
Work_ ...20.00


NEW HAMPSHIRE, $209.04.

Atkinson. Cong. Ch. and Soc. ...4.17

Berry. Sab. Sch. of First. Cong. Ch. ...16.72

Goffstown. Mrs. M.A. Stinson, _for Student
Aid, Dudley, N.C._ ...2.00

Great Falls. Mr. Bartlett, 5; Mr. Freeman,
1 ...6.00

Jaffrey. Cong. Ch. and Soc. ...11.00

Keene. "Friends," by Miss B.D. Robertson ...1.90

Milford. First Cong Ch., to cont. ELMER
E. ARMSTRONG and MARTIN H. BROWN
L.M.'s ...75.00

Nashua. Miss Sarah Kendall, _For Brewer
Sch., S.C._ ...10.00

Nashua. Mrs. A.F. Stevens ...5.00
{25}
Pelham. Cong. Ch. and Soc. ...$1.75

Pembroke. Mrs. Mary Thompson, 10;
  Sab. Sch. Of Cong. Ch.,2, _for Wilmington, N.C._ ...12.00

Rindge. Geo. G. Williams ...5.00

Rochester. Sab. Sch. of Cong. Ch., _for
  Marie Adlof Sch'p Fund_ ...32.00

West Concord. "Granite Mission Band,"
  _for Wilmington, N.C._ ...10.00

West Lebanon. Cong. Ch. ...16.00

Winchester. Mrs. S.S. Saben, by Rev. E. Harmon ...0.50


VERMONT, $767.08.

Brandon. Cong. Ch. and Soc. ...15.30

Brattleboro. Center Cong. Ch. and Soc. ...51.49

Brattleboro. Sab. Sch. of Center Cong.
  Ch., _for Student Aid, Talladega C._ ...15.00

Burlington. Third Cong. Ch., 37.50; First
  Cong. Ch., 35, _for Indian M._ ...72.50

Cambridge. Second Cong. Ch. and Soc. ...12.00

Dorset. Cong. Ch. and Soc. ...27.58

Holland. Cong. Ch. and Soc. ...5.00

Manchester. "A Friend." ...5.00

McIndoes Falls. Wm. R. Monteith ...5.00

Newport. Cong. Ch. and Soc. ...11.00

Orwell. Cong. Ch. and Soc. ...28.87

Putney. Cong. Ch. ...11.00

Saint Albans. Y.P.S.C.E., _for Student
  Aid, Fisk U._ ...50.00

Sharon. "Eight Ladies," _for McIntosh, Ga._ ...6.00

Springfield. Cong. Ch. (10 of which _for
  Avery Inst. and 6 for Indian M._) ...423.00

Westminster. Mission Band, _for McIntosh,
  Ga._, by Mrs. Ellen D. Wild ...5.00

Westminster West. Cong. Ch. and Soc., to
  const. Rev. H.A. GOODHUE L.M. ...18.34

West Townshend. N.W. Goddard ...5.00


MASSACHUSETTS, $9,522.25.

Abington. Sab. Sch. of First Cong. Ch.,
  _for Rosebud Indian M._ ...15.00

Allston. Cong. Ch. to const. REV. ALONZO
  H. QUINT, D.D., L.M. ...30.00

Boston. Park St. Ch. and Soc.,
    Ad'l ...124.00

  " "A Friend." ...95.00

  " Sab. Sch. of Old South
      Ch., _for Tougaloo U._ ...20.00

  " Mrs. J.B. Potter, _for Wilmington,
      N.C._ ...8.00

  " Mrs. E.P. Eayres ...5.00

  " Miss Tuttle ...2.50

  " Dea. Merrill of Union Ch.,
      _for Tougaloo U._ ...2.00

  " Mrs. N.J. Ingraham ...1.00

Dorchester. S.S. Class, by Thos.
  Knapp, _for Wilmington, N.C._ ...8.00

Jamaica Plain. Sab. Sch. of
  Central Cong. Ch., _for Student
  Aid, Fisk U._ ...50.00

Jamaica Plain. "Jamaica Plain." ...1.00

Roxbury. Immanuel Ch. ...50.00

West Roxbury. Emily J. Hazelton ...5.00

--------   371.50

Baldwinsvilie. Sab. Sch. of Cong. Ch., _for
  Rosebud Indian M._ ...6.90

Barre. Cong. Sab. Sch. ...8.94

Bernardston. Miss M.L. Newcomb ...50.00

Bernardston. Cong. Ch. and Soc. ...4.17

Brockton. Miss John W. Hunt ...5.00

Cambridgeport. Sab. Sch. of Pilgrim Ch.,
  _for Marie Adlof Sch'p Fund_ ...4.20

Clinton. Miss G. Allen ...0.50

Danvers. Maple St. Ch. ...163.19

Dedham. First Cong. Ch. and Soc. ...160.58

Dover. Cong. Ch. and Soc. ...9.06

Easthampton. First Cong. Ch. and Soc. ...55.42

Easthampton. Sab. Sch. of First Cong.
  Ch., 38.25; Home Mission Band, 10.00;
  L.E. Parsons, 40c.; W.R. Hamlin, 25c.,
  _for Rosebud Indian M._ ...48.90

East Marshfield. Cong. Ch. ...$5.72

Enfield. Daniel H. Abbe, _for Sherwood,
  Tenn._ ...5.00

Fitchburg. Cal. Cong. Ch. ...78.91

Fitchburg. Box of Tools and Box of
  Books, _for Talladega C._

Framingham. Schneider Band, Plym.
  Ch., _for Indian M._ ...21.00

Globe Village. Evan. Free Ch. ...22.25

Groton. "A Friend," (10 of which _for
  Chinese M._ and 10 _for Mountain White
  Work_), to const. MRS. HELEN CRITTENDEN
  L.M. ...30.00

Groton. Ladies' Benev. Soc. of Cong.
  for Freight ...2.00

Groveland. Cong. Ch. and Soc. ...22.00

Hardwick. Cal. Ch. ...4.50

Hatfield. Cong. Ch. and Soc. ...50.50

Haverhill. Algernon P. Nichols, _for Fisk
  University_ ...33.35

Holliston.  Miss Mary P. Lord, Box of
  Books and Roll of Carpeting, _for Talladega C._

Holyoke. Seymour Cutlery Co., 4 pairs
  Shears, _for Macon, Ga._

Hyde Park. First Cong. Ch. and Soc., _for
  Pleasant Hill, Tenn._ ...17.18

Leicester. Miss H.E. Henshaw ...3.00

Leominster. Young Ladies of Cong. Ch.,
  _for Santee Indian M._ ...20.00

Leominstcr. Orth. Cong. Ch. and Soc. (4
  of which _for Indian M._) ...42.45

Leominster.  F.A. Whitney, _for Boys'
  new Hall, Santee Indian M._ ...2,500.00

Ludlow. Soc. of "Precious Pearls," by
  Miss M.E. Jones, _for Mountain White
  Work_ ...5.00

Ludlow Center. First Cong. Ch., _for
  Tougaloo U._ ...10.00

Medway. Ladies. _for Freight_ ...1.25

Melrose. Cong. Ch. and Soc. ...114.27

Methuen. Cong. Ch. and Soc. ...24.84

Nahant. Mrs. Walter Johnson ...1.00

Nalick. Sab. Sch. of First Cong. Ch., _for
  Student Aid, Atlanta U._ ...50.00

Newburyport. North Cong. Ch. and Soc.,
  35; Whitefield Cong. Ch. and Soc., 13.92 ...51.92

North Amherst. Sab. Sch. of Cong. Ch.,
  _for Rosebud Indian M._ ...13.00

Northampton. Edwards Ch. Benev. Soc. ...83.86

North Brookfield. Miss Abby W. Johnson ...5.00

North Cambridge. Young Ladies' M.C. of
  No. Av. Cong. Ch., _for Oahe Indian M._ ...25.00

North Weymonth. Sab. Sch. of Pilgrim
  Ch., _for Student Aid, Wilmington, N.C._ ...8.00

Norton. Trinitarian Cong. Ch. and Soc. ...18.49

Otis. Cong. Ch. ...5.20

Oxford. Ladies' Miss'y Soc. of Cong. Ch.,
  _for Freight_ ...2.00

Palmer. Sab. Sch. of Cong. Ch., _for Indian
  M._ ...50.00

Palmer. "Friend," _for Indian M._ ...1.00

Pepperell. "Friends," _for Student Aid,
  Dudley, N.C._ ...11.00

Royalston. "Friends," _for Student Aid,
  Dudley, N.C._ ...15.00

Salem. Crombie St. Ch. and Soc. ...58.00

Scotland. Mrs. Leonard, Box of C., _for
  Chattanooga, Tenn._

Somerville. Y.L. Mission Circle of Day
  St. Ch., _for Pleasant Hill, Tenn.,_ and to
  const. MRS. HENRY BEVANS L.M. ...30.00

South Amherst. Cong. Ch. ...5.32

Southbridge. Cong. Ch., _for Student Aid,
  Fisk U._ ...25.00

South Framingham. Sab. Sch. of So.
  Cong. Ch., _for Student Aid, Atlanta U._ ...23.20

Waltham. Trin. Cong. Ch. ...18.23

Warren. "Friends" in Cong. Ch., _for
  Straight U._ ...56.66

Warren. Sab. Sch. of Cong. Ch., _for Indian
  M._ ...50.00

West Newbury. First Cong. Ch. ...5.00

Westboro. Ladies of F.M. Ass'n, 30 _for
  Woman's Work_, 10 _for Mountain Work_ ...40.00

Westboro. H.L. Bullard ...1.00
{26}
Whitinsville. Cong Ch. and Soc. ...$949.49

Whitinsville. "Friends," _for Indian M._ ...600.00

Wilmington. Rev. Elijah Harmon ...0.50

Winchester. First Cong. Ch. and Soc. ...51.38

Worcester. Central Ch., 131.51; Plymouth
  Ch. 79.63 ...211.20

---------
$6,442.78


LEGACIES.

Groton. Estate of George Farnsworth, by
Ezra Farnsworth, Ex. ...994 47

Westboro. Estate of Mrs. Mary M. Morse,
by Jonas A. Stone, Ex. ...2,000.00

Westhampton. Estate of Aaron Fisher,
by Jairus J. Fisher ...85.00

---------
$9,522.25


CLOTHING, ETC., RECEIVED AT BOSTON OFFICE

Limington, Me. Ladles of Cong. Ch., 1
Bbl., _for Pleasant Hill, Tenn._

Portland, Me.  By Mrs. Chas. Frost, 1
Bbl., _for Williamsburg, Ky._

Concord, N.H. Ladies of North Cong.
Ch., 1 Bbl.

Hollis, N.H. Ladies' Charitable Soc., 2
Bbls., _for Storrs Sch., Atlanta, Ga._

Ashfield, Mass. Ladies of Cong, Ch., 1
Bbl., val. 39.75.

Groton, Mass. Ladies' Benev. Soc. of
Cong. Ch., Bbl., _for Wilmington. N.C._

Ipswich, Mass. First Ch., by Miss Lucy
R. Farley, 2 Bbls., val. 25 ea.

Medway, Mass. Ladies' Soc. of Cong. Ch.,
1 Bbl., val. 31.50, _for Wilmington, N.C._

Millbury, Mass. Mrs. Emily S. Ewell, 1
Box, _for Atlanta U._

Phillipston, Mass. Ladles of Cong. Ch.,
1 Box.

Somerville, Mass. Young Ladles' Miss'y
Circle of Day St. Ch., Bbl. and Case, _for
Pleasant Hill, Tenn._

Spencer, Mass. By Mrs. J.W. Temple, 1
Bbl., _for Atlanta U._

Westboro. Ladies' Freedmen's Ass'n, 1
Bbl., val. 47.68, _for Atlanta U._

----. 1 Bbl., _for Atlanta U._


RHODE ISLAND, $238.08.

Barrington. Cong. Ch., 59.65, and Sab.
Sch. 40.35, to const. EDWARD T. FLEMMING
L.M. ...100.00

Kingston. Cong. Ch. ...20.60
Peace Dale. Cong. Ch. ...12.48

Providence. Beneficent Cong. Ch., 75;
MRS. B.B. KNIGHT, 30 to const, herself L.M. ...105.00


CONNECTICUT, $1,418.85.

Black Rock. Cong. Ch. ...28.00
Bozrah. Cong. Ch., Communion Set

Bridgeport. Second Cong, Ch., 18.50;
Park St. Cong. Ch., 3.26, _for student
Aid, Fisk U._

Bridgeport. Soc. of "Four O'Clocks" ...10.00

Bristol. Sab. Sch. of Cong. Ch., _for Rosebud
Indian M._ ...32.00

Derby. Sarah A. Hotchkiss ...5.00
East Berlin. Titus Penfield ...5.00

East Haadam. By Mrs. E.T. Reed, _for
Freight_ ...2.00

East Hampton. "Friends," _for Theo.
Dept., Talladega C._ ...20.70

East Hampton. Sab. Sch. of Cong. Ch.,
_for Indian M._ ...6.00

Franklin. Miss A.L. Hart, _for Student
Aid, Talladega C._ ...1.00

Glastonbury. Geo. G. Williams, 100; J.B.
Williams, 50, _for Student Aid, Fisk U._ ...150.00

Glastonbury. First Cong. Ch. ...6.20

Griswoldville. True Blue Card, by Miss
Bertha Griswold ...$2.00

Guilford. Sab. Sch. of First Cong Ch., _for
Sch'p Santee Indian M._ ...40.00

Guilford. First Cong. Ch., to const. MRS.
ANNIE L. MOODY L.M. ...30.00

Hadlyme. Cong. Ch., 7; Mrs. Nancy Hungerford, 3;
R.E. Hungerford, 5; Jos. W. Hungerford, 5 ...20.00

Hartford. Pearl St. Cong. Ch. ...79.52

Hartford. Mrs. M.I. Allen, 6 doz. Thimbles,
_for Macon, Ga._

Harwinton. Sab. Sch. of Cong. Ch., _for
Rosebud Indian M._ ...10.35

Meriden. Center Ch. ...15.00

Middlefield. Sab. Sch. of Cong. Ch., _for
Rosbud Indian M._ ...20.02

Milton. Cong. Ch. ...5.30

New Britain. Sab. Soh, of South Ch., _for
Indian Work, Hampton Inst._ ...37.73

Norfolk. "Friends," _for Rosebud Indian
M._ ...8.00

Old Lyme. Ladies of Cong. Ch., _for Conn.
Ind'l Sch., Ga._ ...20.00

Rocky Hill. Cong. Ch. ...16.15

Rockville. Sab. Sch. of Second Cong. Ch.,
_for Rosebud Indian M._ ...42.00

Somers. Miss Battle R. Pease. 5; Halsey
Huff, 2; Amos Pease, 2; Elijah Cutter,
1; C.P. Langdon. 1; E.P. Russell, 1;
Henry Brewster, 1: L.W. Russell, 50c.,
_for Lewis High Sch., Macon, Ga._ ...13.50

Somers. "Ladies of Seiners," 32 yards
Matting and one large Rug, _for Macon,
Ga._

Somersville. Noah E. Pease, 30, to const.
MRS. NOAH E. PEASE L.M.; Mrs. Orpha
P. Smith, 5, _for Lewis High Sch., Macon,
Ga._ ...35.00

South Britain. Sab. Sch., by Miss Laura
F. Keeler, _for Mobile, Ala._ ...6.37

South Canaan. Sab. Scii. of Cong. Ch., _for
Rosebud Indian M._ ...7.10

Southport. Sah. Sch. of Cong. Ch., _for
Student Aid, Fisk U._ ...34.40

Southport. "Cash" ...25.00

Stamford. Mrs. A.M. Hurlbutt's S.S.
Class, _for Student Aid, Indian M._ ...70.00

Thomaston. Ladies of First Cong. Ch., _for
Conn. Ind'l Sch., Ga._ ...30.00

Thomaston. Cong. Ch. ...19.25

Thompson. Cong. Ch., _for Conn. Ind'l
Sch., Ga._ ...30.00

Thompson. Cong. Ch. ...19.85
Washington. Frederick A. Frisbie ...1.00

Watertown. S.S. Class, by Mrs. Scott, _for
For Berthold Indian M._ ...10.00

Westford. Cong. Ch. ...3.53
Westminster. Sab. Sch. of Cong. Ch. ...4.00
Westville. M.P. Dickerman ...2.00

Wethersfield. Thanksgiving offering, by
Geo. W. Harris, for Indian M. (2 of
which from C. Karl Harris and Geo. M.
Harris), _for Rosebud M._ ...10.00

Winchester. Cong. Ch. ...12.55
Windsor. First Cong. Ch. 25.00

Woodbury.  "Coral Workers," Bbl. Of
Bedding, etc., _for Thomasville, Ga._

----. "Friends in Connecticut," _for
Chapel, Cheyenne Agency_ ...300.00

----. "A Friend," _for Theo. Dept.
Talladega C._ ...25.00

Woman's Home Missionary Union of
Conn., by Mrs. S.M. Hotchkiss,
Sec:

Ellington. Ladies' Soc. ...20.00
Pomfret. Ladies' Soc. ...4.00
---------
$1,368.85


LEGACY.

Millelbury. Estate of Charles Boughton,
by Geo. A. Boughton, Ex. ...50.00
---------
$1,418.85


{27}
NEW YORK $924.05.

Bangor. " Friends," by Rev. G.A. Jameson,
 _for Talladega C._ ...$26.62

Brooklyn. Tompkins Av. Cong. Ch. ...408.00

Brooklyn, Stephen Ballard, _for Tougaloo U._ ...112.00

Buffalo. Wm. W. Hammond, _for Indian M._ ...10.00

Churchville. Sab. Soft. Miss'y Soc. of
 Cong. Ch., _for Indian Sch'p_ ...35.00

Churchville. "Mission Band," Cong. Ch.,
 2 Quilts, _for Macon Ga._

Columbus. Cong. Ch. ...3.00

Cortland. Cong. Ch. ...5.00

Derby "Children" by Miss E.L. Camp.
 _for Marie Adlof Fund_ ...0.50

Elbridge. Cong. Ch. ...12.00

Gaines. Cong. Ch. and Soc., 34.26, and
 Sab. Sch., 8.27 ...42.53

Ithaca. Sab. Sch. of Cong. Ch., _for Student
 Aid, Talladega C._ ...25.00

New York. Mrs. Dodge, _for Talladega C._ ...100.00

New York. Geo. E. Hamlin ...25.00

New York. Bethany Sewing Sch., 6; Infant
 Class, Sab. Sch. Broadway Tabernacle,
 5, _for Fort Berthold Indian M._ ...11.00

New York. Proceeds sale of Gift ...1.25

Norwich. "G.," 20; "Lady in Cong.
 Ch.," 1 ...21.00

Rochester. Plymouth Ch. ...19.37

Sag Harbor. Chas. N. Brown, to const.
 REV. CHAS H. WILSON L.M. ...30.00

Syracuse. Chas. A. Hamlin ...21.78

Walton. Ladies' Miss. Soc., 2 Bbls. Goods,
 _for Santee Indian M._

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

  Warsaw. Ladies' Soc. ...5.00

  West Groton. Young People's Soc. ...10.00

----- 15.00


NEW JERSEY, $115.90.

Arlington, Sab. Sch. Miss'y Soc. of Presb.
 Ch. _for Beach Inst._ ...5.00

East Orange. Grove St. Cong. Ch. ...44.68

Newark. Belleville Av. Cong. Ch. ...36.22

Bound Brook. Ladies' Miss'y Soc., _for
 Indian M._ ...30.00


PENNSYLVANIA, $316.25.

Canton. H. Sheldon ...10.00

Mercer. Proceeds sale of late Free Presb.
 Ch., _for benefit of Freedmen_, by G.K.
 Smith for the trustees ...300.00

Orwell. Rev. M.R. Kerr ...0.25

Shenandoah. Ladies Miss'y Soc., Bbl. of
 C., Freight 1., _for Savannah, Ga._ ...1.00

West Alexander. Mrs. Ruth Sunderland ...5.00


OHIO, $105.77.

Atwater. For Freight ...1.25

Claridon First Cong. Ch. ...54.00

Conneant H.E. Pond and "Friends," _for
 Straight U._ ...8.60

Mantua. Cong. Ch. ...4.33

Oberlin. Mrs. D.H. Patchlin ...1.00

Ruggles. Cong. Ch. ...15.50

Ohio Woman's Home Miss'y Union, by
 Mrs. Phebe A. Crafts, Treas., _for
 Woman's Work_:

  Burton. Mrs. L.R. Boughton ...5.00

  Burton. Mrs. A.S. Hotchkiss ...3.00

  Cleveland, Y.P.S.C.E., First
   Cong. Ch. ...1.09

  Lindenville. Miss Ellen
   Jones ...5.00

  Marysville. Ladies Miss'y
   Aux. ...4.00

  Medina. Boys' Mission
   Band ...3.00

----- 21.09


INDIANA, $20.00.

Bloomington. Mrs. A.B. Woodford, _for
 Student Aid, Fisk U._ ...$20.00


ILLINOIS, $344.69.

Amboy. Ladies, by S. Bell, 1 Pkg. Patchwork
 and 5 Bibles

Avon. Cong. Ch. ...12.24

Chicago. Warren Av. Cong. Ch., 13.62;
 Soc. of Inquiry, Theo. Sem. 10 ...23.62

Chicago. W.H.M.U. of South Cong. Ch.,
 _for Woman's Work_ ...5.00

Englewood. Cong. Ch. ...48.70

Forrest. Cong. Ch. ...7.00

Kewanee. Cong. Ch. ...72.13

Lawn Ridge. Cong. Ch. ...18.38

Port Byron. Cong. Ch. ...3.20

Rochelle. Mrs. A.C. Francis ...1.00

Seward. Cong. Ch., 38.15, to const. REV.
 W.F. COOLEY L.M., Ladies Soc. of Cong. Ch., 13 ...51.15

Stillman Valley. Sab. Sch. of Cong. Ch.,
 _for Student Aid, Fisk U._ ...6.92

Waverly. Cong, Ch., 34.42; Sab. Sch. Of
 Cong. Ch., 12.43, to const. REV. W.A.
 HOBBS L.M. ...46.85

Woman's Home Missionary Union of Ill.,
 by Mrs. B.T. Leavitt, Treas., _for Woman's
 Work_:

  Canton. Ladies Miss'y Soc.,
   First Ch. ...10.00

  La Harpe. H.M. Union ...5.00

  Oak Park. Ladies' Benev.
   Circle ...1.00

  Rockford H.M.U. of First
   Ch. ...20.65

  Rockford. W.H.M.U. of
   Second Ch. ...2.60

  Thawville. Miss'y Soc. ...1.25

  Thawville. Ladies' Miss'y Soc. ...3.00

  Wyoming. Woman's Miss'y
   Soc. ...10.00

----- 53.50


MICHIGAN, $222.48.

Alpena. "A Member of my Ch," by Rev.
 H.H. Van Auken ...25.00

Columbus. Cong. Ch. ...15.60

Galesburg. Cong. Ch., 20.15, and Sab.
 Sch., 11.85, to const. DEA N.T. RANDALL
 L.M. ...32.00

Grand Blanc. Woman's Miss'y Soc., by
 Mrs. G.R. Parker, _for Woman's Work_ ...4.00

Greenville. Cong Ch. ...50.00

Hancock. Cong. Ch. ...10.00

Litchfield. Cong. Ch. ...10.88

Marshall. Mr. E.A. Crocker ...2.00

Port Huron. First Cong. Ch. ...73.00


WISCONSIN, $68.30.

Clinton. Cong. Ch. ...17.95

Emerald Grove. Cong. Ch. ...10.15

Johnston. Cong. Ch. ...2.20

Milwaukee. George J. Rogers ...20.00

Ripon. Cong. Ch. (9 of which _for Indian
 M._) ...18.00


IOWA, $92.80.

Chester. Cong. Ch. ...7.64

Clear Lake. Christian End. Soc., Bbl. of
 C., Freight 1, _Savannah, Ga. ...1.00

Danville. Cong. Ch. ...12.50

Genoa Bluffs. Cong. Ch. ...7.00

Oakland. Mrs. M.M. Bush ...10.00

Stacyville. Cong. Ch. ...10.00

Taber. Mission Band, _for Talladega C._ ...9.00

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

  Grinnell. W.H.M.U. of Cong. Ch. ...11.28

  Marion. L.M.S. of Cong. Ch. ...10.20
{28}

  Magnolia. L.M.S. of Cong. Ch. ...$1.65

  Osage. L.M.S. of Cong Ch. ...1.20

  Osage. "Prairie Chickens," of Cong. Ch. ...0.40

  Polk City. L.M.S. of Cong Ch. ...1.00

  Prairie Hill.  L.M.S. of Cong. Ch. ...0.50

  Rockford. L.M.S. of Cong. Ch. ...1.01

  Sheldon. L.M.S. of Cong. Ch. ...1.72

  Webster City. L.M.S. of Cong. Ch. ...4.00

Norwich, Vt.  Mrs. H.M. Stuart ...2.00

------

35.66


MINNESOTA, $130.55

Duluth. Pilgrim Cong. Ch. ...45.00

Excelsior. "J.C.H." ...3.00

Lake City. Cong. Ch. ...7.00

Minneapolis. Plymouth Ch. ...19.00

Northfield. Sab. Sch. of Cong. Ch., _for Student Aid, Talladega C._ ...51.53

Northfield. Robert Watson ...5.00


MISSOURI, $204.25.

Kansas City. First Cong. Ch. ...158.00

Kansas City. Cong. Ch. ...46.25


DAKOTA, $13.00.

De Smet. Mrs. Phebe M. Weeks ...13.00


NEBRASKA, $56.82.

Omaha. H.M. James, _for Student Aid, Fisk U._ ...50.00

Waverly. Cong. Ch. ...6.82


ARKANSAS, $5.00.

Little Rock. Ladies' Soc. of First Cong. Ch., _for Indian M._ ...5.00


COLORADO, $41.35.

Denver. First Cong. Ch. ...36.35

Rosita. Miss Jospehine Kellogg, _for Tougaloo U._ ...5.00


CALIFORNIA, $10.35.

Etna Mills. Cong. Ch. ...10.35


DISTRICT OF COLUMBIA, $61.00.

Washington. Mt. Pleasant Cong. Ch., 51; Lincoln Mem. Ch., 10 ...61.00


MARYLAND, $5.00.

Federalsburg. Miss Sarah A. Beals ...5.00


KENTUCKY, $270.35

Lexington. Tuition, $368.35; "Friend," 2 ...370.35


TENNESSEE, $1,027.59.

Grand View. Tuition ...15.00

Jellico. Tuition ...13.50

Jonesboro. Tuition, 6; County Funds, 17.28; Rent, 2.50 ...25.78

Memphis. Tuition ...403.75

Nashville. Tuition, 554.81; Rent, 6.50 ...561.31

Pleasant Hill. Cong. Ch. ...2.00

Robbins. Cong. Ch. ...6.25


NORTH CAROLINA, $205.75.

Troy. Cong. Ch. ...0.50

Wilmington. Tuition ...195.50

Wilmington. By Miss H.L. Fetts, 6.75; By Miss H.D. Hyde, 3 ...9.75


SOUTH CAROLINA, $216.25.

Charleston. Tuition ...216.25


GEORGIA, $789.90.

Atlanta. Storrs Sch., Tuition ...341.80

Macon. Tuition ...153.55

Macon.  Miss E.B. Scoble, _for Student Aid, Fisk U._ ...5.00

Marietta. Cong. Ch., 3, and Sab. Sch., 1 ...4.00

Savannah. Tuition ...210.50

Thomasville. Tuition ...74.95


ALABAMA, $410.66.

Mobile. Tuition ...243.45

Montgomery. Cong. Ch. ...19.00

Talladega. Tuition ...138.21

Talladega. Sab. Sch., Talladega C., _for Mobile, Ala._ ...10.00


LOUISIANA, $261.50.

New Orleans. Tuition ...261.50


MISSISSIPPI, $202.25.

New Ruhamah. Cong. Ch. ...0.75

Tougaloo. Tuition, 199.50; Rent, 2 ...201.50


TEXAS, $110.15.

Austin. Tuition ...109.15

Dodd City. Cong. Ch. ...1.00


INCOMES, 1982.00.

Avery fund, _for Mendi M._ ...112.50

C.B. Rice Memorial Fund, _for Talladega C._ ...9.45

Endowment Fund, _for President's Chair, Talladega C._ ...500.00

General Endowment Fund ...31.50

Hammond Fund, _for Straight U._ ...125.00

Hastings Sch'p Fund, _for Atlanta U._ ...12.50

Howard Theo. Fund, _for Howard U._ ...600.00

H.W. Lincoln Fund, _for Talladega C._ ...31.50

Le Moyne Fund, _for Memphis, Tenn._ ...200.00

Luke Mem. Sch'p Fund, _for Talladega C._ ...10.00

Rev. J. and Lydia Hawes Wood Sch'p Fund, _for Talladega C._ ...25.00

Mrs. Nancy N. and Miss Abbie Stone Sch'p Fund, _for Talladega C._ ...25.00

Scholarship Fund, _for Straight U._ ...72.50

Theo. Sch'p Fund, _for Talladega C._ ...22.05

Tuthill King Fund, 125 _for Atlanta U._; 75 _for Berea C._ ...200.00

Yale Library Fund, _for Talladega C._ ...5.00


EUROPE, $1.50.

Blugaria. Samokov. Miss E.T. Maltbie ...1.50

========


Donations ...$12,127.39

Legacies ...3,129.47

Incomes ...1,982.00

Tuition ...3,523.15

Rents ...11.00

----------

Total for November ...$20,773.01

Total from Oct. 1 to Nov. 30 ...33,336,23

==========


FOR THE AMERICAN MISSIONARY.

Subscriptions for November ...$46.33

Previously acknowledged ...37.17

-------

$83.50

=======

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








*** END OF THE PROJECT GUTENBERG EBOOK THE AMERICAN MISSIONARY — VOLUME 42, NO. 01, JANUARY, 1888 ***


    

Updated editions will replace the previous one—the old editions will
be renamed.

Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg™ electronic works to protect the PROJECT GUTENBERG™
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for an eBook, except by following
the terms of the trademark license, including paying royalties for use
of the Project Gutenberg trademark. If you do not charge anything for
copies of this eBook, complying with the trademark license is very
easy. You may use this eBook for nearly any purpose such as creation
of derivative works, reports, performances and research. Project
Gutenberg eBooks may be modified and printed and given away—you may
do practically ANYTHING in the United States with eBooks not protected
by U.S. copyright law. Redistribution is subject to the trademark
license, especially commercial redistribution.


START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase “Project
Gutenberg”), you agree to comply with all the terms of the Full
Project Gutenberg™ License available with this file or online at
www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™
electronic works

1.A. By reading or using any part of this Project Gutenberg™
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg™ electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg™ electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the person
or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg™ electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg™ electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg™
electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the
Foundation” or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg™ electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg™ mission of promoting
free access to electronic works by freely sharing Project Gutenberg™
works in compliance with the terms of this agreement for keeping the
Project Gutenberg™ name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg™ License when
you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg™ work. The Foundation makes no
representations concerning the copyright status of any work in any
country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg™ License must appear
prominently whenever any copy of a Project Gutenberg™ work (any work
on which the phrase “Project Gutenberg” appears, or with which the
phrase “Project Gutenberg” is associated) is accessed, displayed,
performed, viewed, copied or distributed:

    This eBook is for the use of anyone anywhere in the United States and most
    other parts of the world at no cost and with almost no restrictions
    whatsoever. You may copy it, give it away or re-use it under the terms
    of the Project Gutenberg License included with this eBook or online
    at www.gutenberg.org. If you
    are not located in the United States, you will have to check the laws
    of the country where you are located before using this eBook.
  
1.E.2. If an individual Project Gutenberg™ electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase “Project
Gutenberg” associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg™
trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg™ License for all works
posted with the permission of the copyright holder found at the
beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg™ work in a format
other than “Plain Vanilla ASCII” or other format used in the official
version posted on the official Project Gutenberg™ website
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original “Plain
Vanilla ASCII” or other form. Any alternate format must include the
full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg™ works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg™ electronic works
provided that:

    • You pay a royalty fee of 20% of the gross profits you derive from
        the use of Project Gutenberg™ works calculated using the method
        you already use to calculate your applicable taxes. The fee is owed
        to the owner of the Project Gutenberg™ trademark, but he has
        agreed to donate royalties under this paragraph to the Project
        Gutenberg Literary Archive Foundation. Royalty payments must be paid
        within 60 days following each date on which you prepare (or are
        legally required to prepare) your periodic tax returns. Royalty
        payments should be clearly marked as such and sent to the Project
        Gutenberg Literary Archive Foundation at the address specified in
        Section 4, “Information about donations to the Project Gutenberg
        Literary Archive Foundation.”
    
    • You provide a full refund of any money paid by a user who notifies
        you in writing (or by e-mail) within 30 days of receipt that s/he
        does not agree to the terms of the full Project Gutenberg™
        License. You must require such a user to return or destroy all
        copies of the works possessed in a physical medium and discontinue
        all use of and all access to other copies of Project Gutenberg™
        works.
    
    • You provide, in accordance with paragraph 1.F.3, a full refund of
        any money paid for a work or a replacement copy, if a defect in the
        electronic work is discovered and reported to you within 90 days of
        receipt of the work.
    
    • You comply with all other terms of this agreement for free
        distribution of Project Gutenberg™ works.
    

1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg™ electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from the Project Gutenberg Literary Archive Foundation, the manager of
the Project Gutenberg™ trademark. Contact the Foundation as set
forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg™ collection. Despite these efforts, Project Gutenberg™
electronic works, and the medium on which they may be stored, may
contain “Defects,” such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right
of Replacement or Refund” described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg™ trademark, and any other party distributing a Project
Gutenberg™ electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg™ electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg™
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg™ work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg™ work, and (c) any
Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg™’s
goals and ensuring that the Project Gutenberg™ collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg™ and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation’s EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West,
Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
to date contact information can be found at the Foundation’s website
and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread
public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine-readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular state
visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project
Gutenberg™ concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg™ eBooks with only a loose network of
volunteer support.

Project Gutenberg™ eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.

Most people start at our website which has the main PG search
facility: www.gutenberg.org.

This website includes information about Project Gutenberg™,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.