{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_23321/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_23321","id":"gutenberg_23321","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/23321","summary":null,"tags":["African Americans -- Education -- Oklahoma -- History","African Americans -- Oklahoma -- History","Alice Lee Elliott Memorial School -- History","Category: History - American","Category: History - Religious","Category: History - Schools & Universities","Five Civilized Tribes -- History","Freed persons -- Oklahoma -- History","Native America","Presbyterian Church in the U.S.A. Board of Missions for Freedmen -- History","Religion in the public schools -- United States -- History","Valliant (Okla.) -- Biography","Valliant (Okla.) -- Church history","Valliant (Okla.) -- History"],"text":"Produced by Marilynda Fraser-Cunliffe, Marcia Brooks, Don\nTvenge, African American Biographical Database and the\nOnline Distributed Proofreading Team at http://www.pgdp.net\n\n\n\n\n\n\n\n\n\nThe Choctaw Freedmen\n\n[Illustration: OAK HILL]\n\n\nAN OAK TREE\n\n\n On the southeastern slope, near the Academy,\n A pretty Oak,\n That strong and stalwart grows.\n With every changing wind that blows,\n is a beautiful emblem of the strength, beauty and eminent usefulness\n of an intelligent and noble man.\n\n \"He shall grow like a Cedar in Lebanon; like a tree planted\n by the rivers of water, that bringeth forth his fruit in his season.\"\n\n[Illustration: ALICE LEE ELLIOTT 1846-1906]\n\n\n\n\nTHE\nChoctaw Freedmen\n\nAND\n\nThe Story of\nOAK HILL INDUSTRIAL ACADEMY\nValliant, McCurtain County\nOKLAHOMA\n\nNow Called the\nALICE LEE ELLIOTT MEMORIAL\n\n\nIncluding the early History of the Five Civilized Tribes of Indian\nTerritory the Presbytery of Kiamichi, Synod of Canadian, and the Bible\nin the Free Schools of the American Colonies, but suppressed in France,\nprevious to the American and French Revolutions\n\n\nBY\nROBERT ELLIOTT FLICKINGER\nA Recent Superintendent of the Academy and\nPastor of the Oak Hill Church\n\n\nILLUSTRATED BY 100 ENGRAVINGS\n\n\nUnder the Auspices of the\nPRESBYTERIAN BOARD OF MISSIONS FOR FREEDMEN\nPittsburgh, Pa.\n\n\n\n\nENTERED ACCORDING TO ACT OF CONGRESS\nIN THE YEAR 1914 BY THE AUTHOR\nIN THE OFFICE OF THE LIBRARIAN OF CONGRESS\nAT WASHINGTON, D. C.\n\n\nJournal and Times Press, Fonda, Iowa\n\n\n\n\nTABLE OF CONTENTS\n\n\nI. GENERAL FACTS\nIntroduction--List of Portraits\n\n I Indian Territory 7\n\n II Indian Schools and Churches 15\n\n III The Bible, An Important Factor in Civilization 31\n\n IV The American Negro 39\n\n V Problem of the Freedman 46\n\n VI Voices From the Black Belt 59\n\n VII Uplifting Influences 65\n\n VIII The Presbyterian Church 84\n\n IX The Freedmen's Board 90\n\n X Special Benefactors 96\n\n\nII. OAK HILL INDUSTRIAL ACADEMY\n\n XI Native Oak Hill School and Church 101\n\n XII Era of Eliza Hartford 107\n\n XIII Early Reminiscences 114\n\n XIV Early Times at Forest 124\n\n XV Era of Supt. James F. McBride 131\n\n XVI Era of Rev. Edward G. Haymaker 134\n\n XVII Buds of Promise 146\n\n XVIII Closed in 1904 154\n\n XIX Reopening and Organization 155\n\n XX Prospectus in 1912 162\n\n XXI Obligation and Pledges 169\n\n XXII Bible Study and Memory Work 173\n\n XXIII Decision Days 183\n\n XXIV The Self-Help Department 185\n\n XXV Industrial Education 196\n\n XXVI Permanent Improvements 202\n\n XXVII Elliott Hall 210\n\n XXVIII Unfavorable Circumstances 216\n\n XXIX Building the Temple 227\n\n XXX Success Maxims and Good Suggestions 241\n\n XXXI Rules and Wall Mottoes 259\n\n XXXII Savings and Investments 272\n\n XXXIII Normals and Chautauquas 275\n\n XXXIV Graces and Prayers 279\n\n XXXV Presbyterial Meetings and Picnics 282\n\n XXXVI Farmer's Institutes 287\n\n XXXVII The Apiary, Health Hints 294\n\n XXXVIII Oak Hill Aid Society 300\n\n XXXIX Tributes to Workers 308\n\n XL Closing Day, 1912 325\n\n\nIII. THE PRESBYTERY AND SYNOD\n\n XLI Presbytery of Kiamichi 335\n\n XLII Histories of Churches 345\n\n XLIII Parson Stewart 351\n\n XLIV Wiley Homer 360\n\n XLV Other Ministers and Elders 370\n\n XLVI Synod of Canadian 382\n\n\nIV. THE BIBLE IN THE PUBLIC SCHOOL\n\n XLVII The Public School 391\n\n XLVIII A Half Century of Bible Suppression in France 418\n\n[Illustration: OAK HILL CHAPEL]\n\n[Illustration: ELLIOTT HALL--1910]\n\n\n\n\nLIST OF ILLUSTRATIONS\n\n\nAlice Lee Elliott Frontispiece\n\nElliott Hall 11\n\nChoctaw Church and Court House 14\n\nAlexander Reid, John Edwards 15\n\nBiddle and Lincoln Universities 70\n\nRev. E. P. Cowan, Rev. John Gaston, Mrs. V. P. Boggs 91\n\nEliza Hartford, Anna Campbell, Rev. E. G. and Priscilla G. Haymaker 108\n\nGirls Hall, Old Log House 109\n\nCarrie and Mrs. M. E. Crowe, Anna and Mattie Hunter 116\n\nJames McGuire and others 117\n\nWiley Homer, William Butler, Stewart, Jones 148\n\nBuds of Promise 149\n\nRev. and Mrs. R. E. Flickinger, Claypool, Ahrens, Eaton 160\n\nReopening, 1915, Flower Gatherers 192\n\nMary I. Weimer, Lou K. Early, Jo Lu Wolcott 193\n\nRev. and Mrs. Carroll, Hall, Buchanan, Folsom 224\n\nClosing Day, 1912; Dr. Baird 225\n\nApproved Fruits 256\n\nPlanting Sweet Potatoes and Arch 257\n\nOrchestra, Sweepers, Going to School 274\n\nMiss Weimer, Celestine, Coming Home 275\n\nThe Apiary; Feeding the Calves 294\n\nLog House Burning, Pulling Stumps 298\n\nOak Hill in 1902, 1903 299\n\nThe Hen House, Pigpen 295\n\nThe Presbytery, Grant Chapel 352\n\nBridges, Bethel, Starks, Meadows, Colbert, Crabtree 353\n\nCrittenden, Folsom, Butler, Stewart, Perkins, Arnold, Shoals, Johnson 378\n\nTeachers in 1899, Harris, Brown 379\n\nRepresentative Homes of the Choctaw Freedmen 406\n\nThe Sweet Potato Field 407\n\n\n\n\nINTRODUCTION\n\n \"The pleasant books, that silently among\n Our household treasures take familiar places,\n Are to us, as if a living tongue\n Spake from the printed leaves, or pictured faces!\"\n\n\nThe aim of the Author in preparing this volume has been to put in a\nform, convenient for preservation and future reference, a brief\nhistorical sketch of the work and workers connected with the founding\nand development of Oak Hill Industrial Academy, established for the\nbenefit of the Freedmen of the Choctaw Nation, Indian Territory, by the\nPresbyterian church, U. S. A., in 1886, when Miss Eliza Hartford became\nthe first white teacher, to the erection of Elliott Hall in 1910, and\nits dedication in 1912; when the name of the institution was changed to\n\"The Alice Lee Elliott Memorial.\"\n\nSome who rendered service at Oak Hill Academy, bestowed upon it their\nbest work, while superintendent, James F. McBride and Matron, Adelia M.\nEaton, brought to it a faithful service, that proved to be the crowning\nwork of their lives.\n\nThe occasion of receiving a new name in 1912, is one that suggests the\neminent propriety of a volume, that will commemorate the labors of\nthose, whose self-denying pioneer work was associated with the former\nname of the institution.\n\nAnother aim has been, to place as much as possible of the character\nbuilding work of the institution, in an attractive form for profitable\nperusal by the youth, in the homes of the pupils and patrons of the\nAcademy. As an aid in effecting this result, the volume has been\nprofusely illustrated with engravings of all the good photographs of\ngroups of the students that have come to the hand of the author; and\nalso of all the teachers of whom they could be obtained at this time.\nThe portraits of the ministers and older elders of the neighboring\nchurches have been added to these, to increase its general interest and\nvalue.\n\nIn as much as Oak Hill Industrial Academy was intended to supply the\nspecial educational needs of the young people in the circuit of churches\nministered to by Parson Charles W. Stewart, the pioneer preacher of the\nChoctaw Freedmen, and faithful founder of most of the churches in the\nPresbytery of Kiamichi, a memorial sketch of this worthy soldier of the\ncross has been added, that the young people of the present and future\ngenerations may catch the inspiration of his heroic missionary spirit.\n\n \"All who labor wield a mighty power;\n The glorious privilege to do\n Is man's most noble dower.\"\n\nThe ministers of the neighboring churches, in recent years, have been so\nhelpfully identified with the work of the Academy, as special lecturers\nand assistants on decision days, and on the first and last days of the\nschool terms, they seem to have been members of the Oak Hill Family. The\nstory of the Academy would not be complete, without a recognition of\nthem and their good work. This recognition has been very gratefully\naccorded in a brief history of the Presbytery of Kiamichi and of the\nSynod of Canadian.\n\nThe period of service rendered by the author, as superintendent of the\nAcademy from the beginning of 1905 to the end of 1912, eight years, was\none of important transitions in the material development of Indian\nTerritory.\n\nThe allotment of lands in severalty to the Indians and Freedmen was\ncompleted in 1905, and the Territorial government was transformed into\none of statehood on Jan. 1, 1908. The progress of their civilization,\nthat made it possible for the Indians in the Territory to become owners\nand occupants of their own homes, supporters of their own schools and\nchurches and to be invested with all the powers and duties of\ncitizenship, is briefly reviewed in the introductory chapters.\n\nThe author has endeavored to make this volume one easily read and\nunderstood by the Choctaw Freedmen, in whose homes it is expected to\nfind a place, and be read with interest and profit many years.\n\nHe has done what he could to enable as many of you as possible to leave\nthe impress of your personality on the world, when your feet no longer\nmove, your hands no longer build and your lips no longer utter your\nsentiments.\n\nThe hope is indulged that every pupil of the Academy, whose portrait has\nbeen given an historic setting in this volume, will regard that\ncourteous recognition, as a special call to make the Bible your guide in\nlife and perform each daily duty nobly and faithfully, as though it were\nyour last.\n\n A life on service bent,\n A life for love laid down,\n A life for others spent,\n The Lord will surely crown.\n\nWhilst other denominations have rendered conspicuous and highly\ncommendable service in the effort to educate and evangelize the Indians\nand Freedmen, in this volume mention is made only of the work of the\nPresbyterian church. This is due to the fact the Presbyterian church,\nhaving begun missionary work among the Choctaws at a very early date, it\nwas left to pursue it without a rival, in the particular section of\ncountry and early period of time included in the scope of this volume.\n\nSuch as it is, this volume is commended to him, whose blessing alone can\nmake it useful, and make it to fulfil its mission of comfort and\nencouragement, to the children and youth of the Freedmen who are\nsincerely endeavoring to solve the problem of their present and future\ndestiny.\n\nFonda, Iowa, March 15, 1914.\n\nR. E. F.\n\n\n\n\nPART I\n\nGENERAL FACTS\n\nRELATING TO THE INDIANS OF INDIAN TERRITORY, THE CHOCTAW FREEDMEN AND\nPRESBYTERIAN BOARD OF MISSIONS FOR FREEDMEN.\n\n \"In history we meet the great personalities, who have crystallized in\n their own lives, the hopes and fears of nations and races. We meet\n the living God, as an actor, and discover in passing events, a\n consistent purpose, guiding the changing world to an unchanging\n end.\"--W. A. Brown.\n\n \"Four things a man must learn to do,\n If he would make his record true;\n To think without confusion, clearly;\n To act from honest motives purely;\n To love his fellowmen sincerely;\n To trust in God and heaven securely.\"\n --Vandyke.\n\n \"The study of history, as a means of cultivating the mind and for\n its immediate practical benefit, ever since the days of Moses, who\n wrote the pioneer history of Israel, and Herodotus, the father of\n profane history, has formed a necessary part of a liberal and\n thorough education.\"--History of Pocahontas County, Iowa.\n\n\n\n\nI\n\nINDIAN TERRITORY\n\nEARLY HISTORY OF THE FIVE CIVILIZED TRIBES--OPENING OF INDIAN\nTERRITORY--OKLAHOMA--CLEAR CREEK, OAK HILL, VALLIANT.\n\n \"Let us develop the resources of our land, call forth its powers,\n build up its institutions, promote all its great interests and see\n whether we, also, in our day and generation may not perform\n something worthy to be remembered.\"--Daniel Webster.\n\n\nIndian Territory, now Oklahoma, was a part of the public domain, that\nwas reserved for several tribes of Indians whose native hunting grounds\nwere principally in the Southern states. While they remained in their\nnative valleys they proved a menace to the safety of the frontier\nsettlers, and in times of war were sure to take sides against them.\nThomas Jefferson in his day advised that they be located together on\nsome general reservation. This was gradually effected during the earlier\nyears of the last century.\n\nThe official act of congress constituting it an Indian Reservation did\nnot occur until 1834, but a considerable number of the Choctaws,\nChickasaws and of some other tribes were induced to migrate westward and\nlocate there previous to that date. Other leading tribes that were\ntransferred to special reservations in Indian Territory were the\nCherokees, Creeks and Seminoles.\n\n\nTHE FIVE CIVILIZED TRIBES\n\nThe Choctaw Indians recently occupied lands in the states bordering on\nthe Gulf of Mexico. In 1820 a considerable part of them, ceding their\nlands in Georgia, were located on a reservation in the Red River valley\nwest of Arkansas. In 1830 they ceded the remainder of their lands in\nAlabama and Mississippi and all, together with their slaves, were then\ntransferred to their new reservation in the southeastern part of Indian\nTerritory.\n\nThe Chickasaws, who originally occupied the country on the east side of\nthe Mississippi river, as early as 1800 began to migrate up the valley\nof the Arkansas. In 1805, 1816 and in 1818 they ceded more of their\nlands and more of them migrated westward, many of them going to the\ncountry allotted to the Choctaws. In 1834, when the last of their lands\nin the Gulf states were ceded, they were located on a reservation south\nof the Canadian river, west of the Choctaws. These two tribes lived\nunder one tribal government until 1855, when they were granted a\npolitical separation.\n\nThe Cherokees, previous to 1830, occupied the upper valley of the\nTennessee river, extending through the northern parts of Georgia and\nAlabama. In 1790 a part of the tribe migrated to Louisiana and they\nrendered important services in the army of Gen. Jackson at New Orleans\nin the war of 1812.\n\nIn 1817 they ceded a part of their native lands for others and the next\nyear 3,000 of them were located in the northwestern part of Arkansas in\nthe valleys of the Arkansas and White rivers. In 1835 the remainder of\nthem were located just west of the first migration in the northeast part\nof Indian Territory.\n\nThe Creek Indians originally lived in the valleys of the Flint,\nChattahoochee, Coosa and Alabama rivers and in the peninsula of\nFlorida. About the year 1875, a part of them moved to Louisiana and\nlater to Texas. In 1836 the remainder of the tribe was transferred to a\nreservation north of the Canadian river in Indian Territory.\n\nThe Seminoles were a nation of Florida Indians, that was composed\nchiefly of Creeks and the remnants of some other tribes. After the\nacquisition of Florida from Spain in 1819 many slaves in that section\nfled from their masters to the Seminoles. The government endeavored to\nrecover them and to force the Seminoles to remove westward. These\nefforts were not immediately successful, Osceola, their wily and\nintrepid chief, defeating and capturing four of the generals sent\nagainst them, namely, Clinch, Gaines, Call and Winfield Scott. He was\nfinally captured by his captors violating a flag of truce. In 1845 they\nwere induced to move west of the Mississippi and in 1856, they were\nassigned lands west of the Creeks in the central part of Indian\nTerritory.\n\nThese five tribes, the Choctaws, Chickasaws, Cherokees, Creeks and\nSeminoles, were the most powerful in numbers. After their settlement in\nIndian Territory, they made considerable progress in elementary\neducation and agriculture, their farm work being principally done by\ntheir slaves previous to the time they were accorded their freedom in\n1865. As a result of their progress in the arts of life, during the last\nhalf of the last century, these were often called \"The Five Civilized\nTribes, or Nations.\"\n\nIn 1900 when the last census was taken of them in their tribal form\ntheir numbers were as follows: Choctaw nation, 99,681; Chickasaw,\n139,260; Cherokee, 101,754; Creek, 40,674; Seminole, 3,786.\n\nThe Osage Indians were early driven to the valley of the Arkansas river.\nThey were conveyed to their reservation west of that river, in the\nnorth part of Indian Territory, in 1870. The supplies of oil and other\nminerals found upon their reservation have caused some of the members of\nthis nation to be reputed as quite wealthy.\n\nOther tribes that were located on small reservations in the northeast\npart of the Territory were the Modocs, Ottawas, Peorias, Quapaws,\nSenecas, Shawnees and Wyandottes.\n\nDuring this early period the Union Indian agency established its\nheadquarters at Muskogee, and it became and continued to be their\nprincipal city, during the period of their tribal government.\n\n\nOPENING OF INDIAN TERRITORY\n\nOn April 22, 1889, 2,000,000 acres of the Creek and Seminole lands were\nopened to white settlers, and there occurred an ever memorable rush for\nlands and a race for homes. An area as large as the state of Maryland\nwas settled in a day. On that first day the city of Guthrie was founded\nwith a population of 8,000, a newspaper was issued and in a tent a bank\nwas organized with a capital of $50,000. Oklahoma and other cities\nsprang up as if in a night.\n\nOn June 6, 1890, the west half of Indian Territory was created a new\nterritory, called Oklahoma, with its capital at Guthrie, and with later\nadditions it soon included 24,000,000 acres.\n\nOn June 16, 1906, President Roosevelt signed the enabling act, that\nadmitted Oklahoma, including Oklahoma and Indian Territories, as a\nstate, one year from that date. On November 6, 1906, occurred the\nelection of members to the constitutional convention, that met at\nGuthrie January 1, 1907. The first legislature met there January 1,\n1908. Two years later the capital was moved to Oklahoma City.\n\nThe growth, progress and advancement of the territory of Oklahoma during\nthe sixteen years preceding statehood in 1907 has never been equaled in\nthe history of the world, and in all probability will never be eclipsed.\nThis was due to the mild and healthful climate of this region, and a\nprevious knowledge of its great, but undeveloped agricultural and\nmineral resources. So great has been the flow of oil near Tulsa, in the\nnorth central part of the state, it has been necessary to store it there\nin an artificial lake or reservoir.\n\n\nOKLAHOMA\n\nThe surface of Oklahoma consists of a gently undulating plain, that\ngradually ascends from an altitude of 511 feet at Valliant in the\nsoutheast to 1197 feet at Oklahoma City, and 1893 at Woodward, the\ncounty seat of Woodward county, in the northwest. The principal\nmountains are the Kiamichi in the southern part of Laflore county, and\nthe Wichita, a forest reserve in Comanche and Swanson counties.\n\nPrevious to statehood Indian Territory was divided into 31 recording\ndistricts for court purposes. In 1902 when Garvin was founded it became\nthe residence of the judge of the southeastern judicial or recording\ndistrict, and a small court house was built there for the transaction of\nthe public business. In 1907, when McCurtain county was established,\nIdabel was chosen as the county seat. The location of Oak Hill Academy\nproved to be one and a half miles east of the west line of McCurtain\ncounty. In 1910 the population of McCurtain county was 20,681, of\nOklahoma City 64,205; and of the state of Oklahoma, 1,657,155.\n\n\nCLEAR CREEK\n\nDuring the period immediately preceding the incoming of the Hope and\nArdmore Railroad in 1902, the most important news and trading center,\nbetween Fort Towson and Wheelock, was called \"Clear Creek.\" Clear Creek\nis a rustling, sparkling little stream of clear water that flows\nsouthward in a section of the country where most of the streams are\nsluggish and of a reddish hue. The Clear Creek post office was located\nin a little store building a short distance east of this stream and\nabout three miles north of Red river.\n\nA little log court house, for the administration of tribal justice among\nthe Choctaws of that vicinity, a blacksmith shop and a Choctaw church\nwere also located at this place. These varied interests gave to Clear\nCreek the importance of a miniature county seat until Valliant and Swink\nwere founded.\n\n\nOAK HILL\n\nDuring this early period the oak covered ridge, extending several miles\neast of Clear Creek, was known as Oak Hill and the settlement in its\nvicinity was called by the same name.\n\nWhen the first church (1869) and school (1876) were established among\nthe Freedmen in this settlement, the same name was naturally given to\nboth of them. It has adhered to them, amid all the changes that have\noccurred, since the first meetings were held at the home of Henry\nCrittenden in 1868.\n\n\nVALLIANT\n\nValliant was founded in 1902, and was so named in honor of one of the\nsurveyors of the Hope and Ardmore, a branch of the Frisco railway. It is\nlocated in the west end of McCurtain county eight miles north of Red\nriver. It has now a population of 1,000 and a branch railroad running\nnorthward.\n\nThe country adjacent to the town consists of beautiful valleys and\nforests heavily set with timber, principally oak, walnut, ash and\nhickory, and with pine and cedar along the streams. The soil is a rich\nsandy loam, that is easily cultivated and gives promise of great\nagricultural and horticultural possibilities. It is in the center of the\ncotton belt and this staple is proving a very profitable one. The\nclimate is healthful and the locality is unusually free from the\nprevalence of high winds.\n\n\n\n\nII\n\nINDIAN SCHOOLS AND CHURCHES\n\nBEFORE THE CIVIL WAR.--EFFECTS OF THE CIVIL WAR.--TRANSFER\nOF THE FREEDMEN'S WORK.--THE INDIANS MAKE PROGRESS TOWARD\nCIVILIZATION.--WHEELOCK ACADEMY.--SPENCER ACADEMY.--DOAKSVILLE\nAND FORT TOWSON.\n\n \"God, who hath made of one blood all nations of men and determined\n the bounds of their habitation, commandeth all men everywhere to\n repent.\"--Paul.\n\n\nWhen Columbus landed on the shores of America, the Indians were the only\npeople he found occupying this great continent. During the long period\nthat has intervened, the Indian has furnished proof, that he possesses\nall the attributes which God has bestowed upon other members of the\nhuman family. He has shown that he has an intellect capable of\ndevelopment, that he is willing to receive instruction and that he is\ncapable of performing any duty required of an American citizen.\n\nConsiderable patience however has had to be exercised both by the church\nin its effort to bring him under the saving influence of the gospel, and\nby the government in its effort to elevate him to the full standard of\ncitizenship. Results are achieved slowly. His struggles have been many\nand difficult. He has needed counsel and encouragement at every\nadvancing step.\n\nIn the former days, when the Indian supported his family by hunting,\ntrapping and fishing, he moved about from place to place. This was\nfinally checked in Indian Territory by the individual allotment of lands\nin 1904. He has thus been compelled by the force of circumstances, to\nchange his mode of life. He has gradually discovered he can settle down\non his own farm, improve it by the erection of good buildings, and\neither buy or make the implements he needs for cultivating the soil.\n\nThe great commission to the church to \"go into all the world and preach\nthe gospel to every creature,\" will not be completed until the American\nIndian and the Freedmen, who were his former slaves, have been brought\nunder its uplifting influence.\n\nThe Presbyterian church throughout all its history has been the friend\nand patron of learning and inasmuch as the evangelistic work among the\nIndians and Freedmen, has been largely dependent on school work for\npermanent results, it began to establish schools among the Indians at a\nvery early date. The work among the five civilized tribes was begun many\nyears before they were transported from the southern states to Indian\nTerritory. Some of these missionaries migrated with them and continued\nboth their school and church work in the Territory. Rev. Alfred Wright,\nwho organized the Presbyterian church at Wheelock in December, 1832, and\ndied there in 1853, after receiving 570 members into it, began his work\nas a missionary to the Choctaws in 1820.\n\nThe aim of the government in its educational work among the Indians, as\nelsewhere in the public schools of the country, has been mainly to make\nthem intelligent citizens. The aim of the church, by making the Bible a\ndaily textbook, is to make them happy and hopeful Christians, as well as\ncitizens. In the early days there was great need for this educational\nwork, and in the Presbyterian church it was carried forward by its\nforeign mission board, with wisdom, energy and success.\n\nIn 1861 the Presbyterian church had established and was maintaining six\nboarding schools with 800 pupils and six day schools among the Indians\nin the Territory. Two of these schools, Spencer and Wheelock Academies,\nwere located in the southern part of the Choctaw Nation.\n\nIn 1840 the Presbytery of Indian was organized and in 1848 the\nPresbytery of the Creek Nation. In 1861 these included an enrollment of\n16 churches with a communicant membership of 1,772.\n\n\nEFFECTS OF THE CIVIL WAR\n\nAt the outbreak of the civil war in 1861, all of these schools and\nchurches were closed, and the next year the Presbyterian church became\ndivided by the organization of the Southern Presbyterian church, under\nthe corporate name, \"The Presbyterian Church in the United States.\"\n\nAt the close of the war it was left to the Southern branch of the church\nto re-establish this school and church work in the Territory. It\nundertook to do this and carried parts of it alone for a number of\nyears. The task however proved to be too great; the men and means were\nnot available to re-open the boarding schools, and to supply the\nchurches with ministers. The arrangement was accordingly made for the\nforeign mission board of the Presbyterian church, to resume its former\nwork as fast as workers could be obtained.\n\nIn 1879, four ministers returned and opened six churches among the\nChoctaws, Creeks and Cherokees.\n\nIn 1882 Spencer Academy was re-opened at Nelson, by Rev. Oliver P.\nStarks, a native of Goshen, New York, who, for seventeen years previous\nto the Civil War, had been a missionary to the Choctaws, having his home\nat Goodland.\n\nThe Indian Mission school at Muskogee was also re-opened that year by\nMiss Rose Steed.\n\nIn the fall of 1883 the Presbytery of Indian Territory was\nre-established with a membership of 16 ministers, 11 churches, 385\ncommunicants and 676 Sunday school scholars.\n\nIn 1884 Wheelock Academy was re-opened by Rev. John Edwards, who for a\ncouple of years previous, had been located at Atoka. This was a return\nof Edwards to the educational work among the Choctaws. From 1851 to 1853\nhe served at Spencer Academy, north of Doaksville, and then from 1853 to\n1861 had charge of Wheelock Academy, as the successor of Rev. Alfred\nWright, its early founder.\n\nIn 1883 two teachers were sent, who opened a school among the Creek\nFreedmen at Muskogee, known as the \"Pittsburgh Mission.\" A teacher was\nalso sent to the Freedmen among the Seminoles.\n\nAfter a few years the Pittsburgh Mission was transferred from Muskogee\nto Atoka, where it supplied a real want for a few years longer. In 1904\nwhen adequate provision was first made for the Freedmen in the public\nschools of that town this mission was discontinued.\n\n\nTRANSFER OF THE FREEDMEN'S WORK\n\nDuring this same year, 1884, the Presbyterian Board of Missions for\nFreedmen, Pittsburgh, Pa., received the voluntary transfer from the\nSouthern church of all the work it had developed at that date among the\nChoctaw Freedmen. This transfer was made in good spirit. The motive that\nprompted it was the conviction and belief the Presbyterian church could\ncarry it forward more conveniently, aggressively and successfully.\n\nThe work that was transferred at this date consisted of Rev. Charles W.\nStewart, Doaksville, and the following churches then under his pastoral\ncare, namely: Oak Hill, Beaver Dam, Hebron, New Hope and St. Paul\n(Eagletown).\n\nParson Stewart had been licensed about 1867 and ordained a few years\nlater. With a true missionary spirit he had gone into these various\nsettlements and effected the organization of these churches among his\npeople. During the next two years he added to his circuit two more\nchurches, Mount Gilead at Lukfata and Forest, south of Wheelock, and\noccasionally visited one or two other places.\n\n\nINDIANS MAKE PROGRESS TOWARDS CIVILIZATION\n\nAbout the year 1880 the social and moral condition of the Indians in\nIndian Territory was described as follows:\n\n \"About thirty different languages are spoken by the Indians now in\n the territory. The population of the territory, though principally\n Indians, includes a lot of white men and negroes, amongst whom\n intermarriages are frequent. The society ranges from an untutored\n Indian, with a blanket for his dress and paganism for his religion,\n to men of collegiate education, who are manifesting their christian\n culture and training by their earnest advocacy of the christian\n faith.\n\n \"The Cherokees were the first to be brought under direct christian\n influence and they were probably in the lead of all the Indians on\n the continent in civilization, or practice of the useful arts and\n enjoyment of the common comforts of life.\"\n\n \"In 1890, the year following the opening of the first land in the\n territory to white settlers, the mission work in the territory was\n described as \"very interesting and unique.\" The Indian population\n represented every grade of civilization. One might see the several\n stages of progress from the ignorant and superstitious blanketed\n Indian on the western reservations to the representatives of our\n advanced American culture among the five civilized nations. Our\n missionaries have labored long and successfully and the education,\n degree of civilization and prosperity enjoyed by the Indians are due\n principally, if not solely, to the efforts of consecrated men and\n women, who devoted their lives to this special work. Although their\n names may not be familiarly known among the churches, none have\n deserved more honorable mention than these faithful servants of the\n Master, who selected this particular field of effort for their life\n work.\"\n\n \"Events are moving rapidly in Indian Territory. Many new lines of\n railroad have been surveyed, and when they have been built, every\n part of the Territory will be easily accessible.\"\n\n \"A new judicial system with a complete code of laws has recently\n been provided, and with liberal provision for Indian citizenship and\n settlement of the land question it is safe to predict a speedy end\n to tribal government.\"\n\n \"This means the opening of a vast region to settlement, the\n establishment of churches and the thorough organization of every\n form of christian work. For this we must prepare and there is no\n time to lose. Our churches and schools must be multiplied and our\n brethren of the ministry must be fully reinforced by competent\n educated men trained for christian work. What the future has in\n store for the whole Territory was illustrated by the marvelous rush\n into and settlement of Oklahoma Territory during the last year.\"\n\n \"A wonderful transformation has taken place. The unbroken prairie of\n one year ago has been changed to cultivated fields. The tents of\n boomers have given place to well built homes and substantial blocks\n of brick and stone. Unorganized communities have now become members\n of a legally constituted commonwealth. Here are found all the\n elements of great progress and general prosperity and the future of\n Oklahoma Territory is full of great promise.\"\n\n \"Here the Presbyterian church has shown itself capable of wrestling\n with critical social problems and stands today as the leading\n denomination in missionary enterprise. Every county has its minister\n and many churches have been organized. Others are underway. With\n more ministers and liberal aid for the erection of churches the\n Presbyterian church will do for Oklahoma what it has done for Kansas\n and the Dakotas.\"\n\nIn 1886 the mission school work among the Indians was transferred from\nthe care of the foreign to the home mission board. Those in charge of\nthe school work of Spencer Academy at Nelson resigned that work and the\nschool was closed.\n\nIn 1895 the Mission school work at Wheelock Academy was undertaken and\ncontinued thereafter by the Indian Agency, as a school for orphan\nchildren of the Indians.\n\n\nWHEELOCK ACADEMY\n\nWheelock Academy for nearly four-score years was the most attractive\nsocial, educational and religious center in the southeast part of the\nChoctaw nation. It was located on the main trails running east and west\nand north and south. But when the Frisco railway came in 1902, it passed\ntwo miles south of it, and a half dozen flourishing towns were founded\nalong its line.\n\nThere remain to mark this place of early historic interest the two\nmission school buildings, a strongly built stone church 30 by 50 feet, a\ntwo story parsonage and cemetery. The church is of the Gothic style of\narchitecture, tastefully decorated inside and furnished with good pews\nand pulpit furniture.\n\n\nREV. ALFRED WRIGHT\n\nAmong the many old inscriptions on the grave stones in the Wheelock\ncemetery, there may be seen the following beautiful record of the work\nof one, whose long and eminently useful life was devoted to the welfare\nof the Choctaw people:\n\n SACRED\n to the memory of the\n REV. ALFRED WRIGHT\n who entered into his heavenly rest\n March 31, 1853, age 65 years.\n Born in Columbia, Connecticut, March 1, 1788.\n Appointed Missionary to the Choctaws 1820.\n Removed to this land October, 1832.\n Organized Wheelock Church December, 1832.\n Received to its fellowship 570 members.\n AS A MAN\n he was intelligent, firm in principle,\n prudent in counsel, gentle in spirit,\n kindness and gravity,\n and conscientious in the discharge of every\n relative and social duty.\n AS A CHRISTIAN\n he was uniform, constant, strong in faith,\n and in doctrine, constant and fervent in prayer,\n holy in life, filled with the spirit of Christ\n and peaceful in death.\n AS A PHYSICIAN\n he was skillful, attentive, ever ready to relieve\n and comfort the afflicted.\n AS A TRANSLATOR\n he was patient, investigating and diligent,\n giving to the Choctaws in their own tongue the\n New and part of the Old Testament,\n and various other books.\n AS A MINISTER\n his preaching was scriptural, earnest, practical,\n and rich in the full exhibition of Gospel truth.\n He was laborious, faithful and successful.\n Communion with God, faith in the Lord Jesus,\n and reliance upon the aid of the Holy Spirit,\n made all his labor sweet to his own soul\n and a blessing to others.\n In testimony of his worth, and their affection,\n his mourning friends erect this\n Tablet to his Memory.\n \"There remaineth therefore a rest to the people\n of God.\"\n\n\nREV. JOHN EDWARDS\n\nRev. John Edwards, the successor of Rev. Alfred Wright, was a native of\nBath, New York. He graduated from the college at Princeton, New Jersey,\nin 1848, and from the theological seminary there in 1851. He was\nordained by the Presbytery of Indian Territory December 11, 1853.\n\n[Illustration: THE CHOCTAW CHURCH, CLEAR CREEK.]\n\n[Illustration: THE CHOCTAW COURT HOUSE, CLEAR CREEK.\nBoth buildings ceased to be used about 1899.]\n\n[Illustration: REV. ALEXANDER REID.\nSpencer Academy, 1849-1861.]\n\n[Illustration: REV. JOHN EDWARDS.\nWheelock Academy, 1853-61; 1882-95.]\n\nHe became a teacher at Spencer Academy, north of Fort Towson, in 1851,\nand continued until 1853, when he became the successor of Rev. Alfred\nWright as the stated supply of the Choctaw church and superintendent of\nthe academy at Wheelock. At the outbreak of the Civil War in 1861 he\npassed to California and after teaching two years in San Francisco,\nserved as stated supply of various churches during the next twenty\nyears, having his residence during the latter part of that period at\nOakland.\n\nIn 1882 he returned and resumed work among the Choctaws, locating first\nat Atoka. In 1884 he re-opened the academy at Wheelock, and continued to\nserve as its superintendent until 1895, when it became a government\nschool. He remained the next year in charge of the church. He then\nreturned to California and died at San Jose, at 75, December 18, 1903.\n\nIn 1897, Rev. Evan B. Evans, supplied the Choctaw church at Wheelock one\nyear. As its membership of 60 consisted principally of students living\nat a distance, and they were absent most of the year, the services were\nthen discontinued. A few years later the services were resumed at the\ntown of Garvin, where another stone church was built in 1910, during the\nefficient ministry of Rev. W. J. Willis.\n\n\nSPENCER ACADEMY\n\nRev. Alexander Reid, principal of Spencer Academy, was a native of\nScotland, and came to this country in his boyhood. He graduated from the\ncollege at Princeton, N. J., in 1845, and the theological seminary\nthere, three years later. He was ordained by the Presbytery of New York\nin 1849 and accepting a commission to serve as a missionary to the\nIndians of the Choctaw Nation in Indian Territory, was immediately\nappointed superintendent of Spencer Academy, ten miles north of Fort\nTowson.\n\nHe was accompanied by Rev. Alexander J. Graham, a native of Newark, New\nJersey, who served as a teacher in the academy. The latter was a\nroommate of Reid's at Princeton seminary, and his sister became Reid's\nwife. At the end of his first year of service he returned to Lebanon\nSprings, New York, for the recovery of his health, and died there July\n23, 1850. Rev. John Edwards immediately became his successor as a\nteacher.\n\nAlexander Reid while pursuing his studies, learned the tailor's trade at\nWest Point and this proved a favorable introduction to his work among\nthe Choctaws. They were surprised and greatly pleased on seeing that he\nhad already learned the art of sitting on the ground \"tailor fashion\"\naccording to their own custom.\n\nThe academy under Reid enjoyed a prosperous career of twelve years. In\n1861, when the excitement of war absorbed the attention of everybody,\nthe school work was abandoned. Reid, however, continued to serve as a\ngospel missionary among the Indians until 1869, when he took his family\nto Princeton, New Jersey, to provide for the education of his children.\n\nWhile ministering to the spiritual needs of the Indians his sympathies\nand interest were awakened by the destitute and helpless condition of\ntheir former slaves. In 1878 he resumed work as a missionary to the\nChoctaws making his headquarters at or near Atoka and in 1882 he was\nappointed by the Foreign Mission Board, superintendent of mission work\namong the Freedmen in Indian Territory. In this capacity he aided in\nestablishing neighborhood schools wherever teachers could be found. In\norder that a number of them might be fitted for teaching, he obtained\npermission of their parents to take a number of bright looking and\npromising young people to boarding schools, maintained by our Freedmen's\nBoard in Texas, Mississippi and North Carolina. He thus became\ninstrumental in preparing the way, and advised the development of the\nnative Oak Hill School into an industrial and normal boarding school.\n\nIn 1884, owing to failing health, he went to the home of his son, Rev.\nJohn G. Reid (born at Spencer Academy in 1854), at Greeley, Colorado,\nand died at 72 at Cambridgeport, near Boston, July 30, 1890.\n\n \"He was a friend to truth, of soul sincere, of manners unaffected\n and of mind enlarged, he wished the good of all mankind.\"\n\n\nUNCLE WALLACE AND AUNT MINERVA\n\nUncle Wallace and Aunt Minerva were two of the colored workers that were\nemployed at Spencer Academy, before the war. They lived together in a\nlittle cabin near it. In the summer evenings they would often sit at the\ndoor of the cabin and sing their favorite plantation songs, learned in\nMississippi in their early youth.\n\nIn 1871, when the Jubilee singers first visited Newark, New Jersey, Rev.\nAlexander Reid happened to be there and heard them. The work of the\nJubilee singers was new in the North and attracted considerable and very\nfavorable attention. But when Prof. White, who had charge of them,\nannounced several concerts to be given in different churches of the city\nhe added,\n\n \"We will have to repeat the Jubilee songs as we have no other.\"\n\nWhen Mr. Reid was asked how he liked them he remarked, \"Very well, but\nI have heard better ones.\"\n\nWhen he had committed to writing a half dozen of the plantation songs he\nhad heard \"Wallace and Minerva\" sing with so much delight at old Spencer\nAcademy, he met Mr. White and his company in Brooklyn, New York, and\nspent an entire day rehearsing them. These new songs included,\n\n \"Steal away to Jesus.\"\n \"The Angels are Coming,\"\n \"I'm a Rolling,\" and \"Swing Low.\"\n\n\"Steal Away to Jesus\" became very popular and was sung before Queen\nVictoria.\n\nThe Hutchinson family later used several of them in their concerts,\nrendering \"I'm a Rolling,\" with a trumpet accompaniment to the words:\n\n \"The trumpet sounds in my soul,\n I haint got long to stay here.\"\n\nThese songs have now been sung around the world.\n\nWhen one thinks of the two old slaves singing happily together at the\ndoor of their humble cabin, amid the dreary solitudes of Indian\nTerritory, and the widely extended results that followed, he cannot help\nperceiving in these incidents a practical illustration of the way in\nwhich our Heavenly Father uses \"things that are weak,\" for the\naccomplishment of his gracious purposes. They also serve to show how\nlittle we know of the future use God will make of the lowly service any\nof us may now be rendering.\n\nThese two slaves giving expression to their devotional feelings in\nsimple native songs, unconsciously exerted a happy influence, that was\nfelt even in distant lands; an influence that served to attract\nattention and financial support to an important institution, established\nfor the education of the Freedmen.\n\n\nNEW SPENCER ACADEMY\n\nIn the fall of 1881 the Presbyterian Board of Foreign Missions\nre-established Spencer Academy in a new location where the postoffice\nwas called, Nelson, ten miles southwest of Antlers and twenty miles west\nof old Spencer, now called Spencerville.\n\n=Rev. Oliver P. Stark=, the first superintendent of this institution, died\nthere at the age of 61, March 2, 1884. He was a native of Goshen, New\nYork, and a graduate of the college and Theological Seminary at\nPrinceton, N. J. In 1851, he was ordained by the Presbytery of Indian\nwhich, as early as 1840, had been organized to include the missions of\nthe American Board.\n\nAs early as 1849, while he was yet a licentiate, he was commissioned as\na missionary to the Choctaws, and, locating at Goodland, remained in\ncharge of the work in that section until 1866, a period of seventeen\nyears. During the next thirteen years he served as principal of the\nLamar Female Seminary at Paris, Texas. His next and last work was the\ndevelopment of the mission school for the Choctaws at Nelson, which had\nformed a part of his early and long pastorate.\n\n=Rev. Harvey R. Schermerhorn=, became the immediate successor of Mr. Stark\nas superintendent of the new Spencer Academy and continued to serve in\nthat capacity until 1890, when the mission work among the Indians was\ntransferred from the Foreign to the care of the Home Mission Board. The\nschool was then discontinued and he became pastor of the Presbyterian\nchurch at Macalester. After a long and very useful career he is now\nliving in retirement at Hartshorne.\n\nThese incidents, relating to the work of the Presbyterian church among\nthe Indians, especially the Choctaws, have been narrated, because the\nmen who had charge of these two educational institutions at Wheelock and\nSpencer Academies, were very helpful in effecting the organization of\nPresbyterian churches, the establishment of Oak Hill Academy and a\nnumber of neighborhood schools among the Freedmen in the south part of\nthe Choctaw Nation.\n\n\nDOAKSVILLE AND FORT TOWSON\n\nRev. Cyrus Kingsbury, an early Presbyterian missionary to the Choctaws,\nwas located at Doaksville near old Fort Towson. He secured the erection\nof an ample church building and rendered many years of faithful service.\nHe died and was buried in the cemetery at that place in 1870.\n\nDoaksville, though no longer entitled to a place on the map, is the name\nof an important pioneer Indian village. Here the once proud and powerful\nChoctaws established themselves during the later twenties, and were\nregarded as happy and prosperous before the Civil War.\n\nFort Towson was built by the government to protect them from incursions\non the part of the wild Kiowas and Comanches, who still roamed over the\nplains of Texas. The name of Ulyses S. Grant was associated with it just\nbefore the Mexican war. The generous hospitality of Col. Garland, who\ndied there after a long period of service, is still gratefully\nremembered.\n\nDuring its most prosperous days, which were long before the Civil War, a\nconsiderable number of aristocratic Choctaws, claiming large plantations\nin the neighboring valleys, dwelt there near each other. Some were men\nof culture and university education, while others were ignorant and\nsuperstitious. Some had previously enjoyed the acquaintance and\nfriendship of Andrew Jackson and Zachary Taylor, and greatly appreciated\nthe privilege of manifesting their chivalrous spirit. Berthlett's store,\nnow used as a stable, was a noted trading establishment and place of\nsocial resort. Its owner was a native of Canada, who had come to live\namong the Choctaws.\n\nWhile living in this beautiful country, where they were paternally\nprotected from poverty at home and the encroachments of enemies abroad\nit has been said they were so addicted to private quarrels and fatal\ncombats, that there was scarcely a Choctaw family that did not have its\ntragedy of blood. These fatal tribal feuds, however, seldom occurred\nexcept on gala days, and the preparations therefor included a supply of\n\"fire-water.\"\n\nThe old Doaksville cemetery occupies the slope of a hillside near a\nlittle stream skirted with timber. Some of the leading pioneers of the\nChoctaw nation were buried here. The marble tablets that mark their\ngraves were brought by steam boat from New Orleans, up the Mississippi\nand Red rivers to a landing four miles south. Some of the graves are\nwalled and covered with a marble slab, while others are marked by the\nerection over them of oddly shaped little houses. In the early days, the\nfull-bloods were in the habit of burying with the body some favorite\ntrinket or article of personal adornment. Many of the grave stones\nattest the fact that the deceased while living enjoyed a good hope of a\nblessed immortality through our Lord Jesus Christ.\n\n\n\n\nIII\n\nTHE BIBLE AN IMPORTANT FACTOR IN CIVILIZATION AND EDUCATION\n\nTHE BIBLE A POWER IN THE FORMATION OF CHARACTER.--THE ARCHITECT GREATER\nTHAN THE CATHEDRAL.--THE BIBLE THE BASIS OF THE AMERICAN PUBLIC SCHOOL\nSYSTEM.--VALLEY OF DIAMONDS.--IMPORTANCE OF CHRISTIAN TEACHERS.\n\n \"From a child thou hast known the HOLY SCRIPTURES,\n which are able to make thee Wise unto Salvation.\"\n\n \"All scripture is given by inspiration of God, and is profitable for\n instruction; That the man of God may be perfect thoroughly furnished\n unto all good works.\"--Paul\n\n\nWhilst our religious educational institutions where unsectarian\ninstruction in the Bible is fundamental, have been producing good\nresults of the highest order, those educational institutions where only\nsecular instruction is given, have been contributing a very small\nproportion of the world's consecrated moral leaders. Of 1,600 home\nmissionaries, 1,503 received their training in Christian educational\ninstitutions. Of 600 foreign missionaries, 551 received their training\nin Christian educational institutions.\n\nIt is not correct to say that one standard of education is as good as\nanother. Fourteen American colleges, recently established in China by\nthe Christian Missionaries, though only meagerly equipped, but manned by\nthose of un-questioned Christian character, and teaching the plain\nsaving truths of the Bible, have become educational centers, from which\nhave gone out the leaders in a peaceful revolution that occurred there\nin 1912, that have brought the boon of civil and religious liberty to\none-fourth of the population of the world. Under the beneficent\ninfluence of a few Christian leaders this ancient empire has been lifted\noff its hinges and a new life and spirit of progress have been infused\ninto a civilization, hoary with centuries of stagnant heathenism. In\nthis wonderful transformation, effected by trained Christian teachers,\nthe church and the world have seen the fulfillment of the Bible\nprediction, \"A nation shall be born in a day.\"\n\nTraining for a noble Christian life is many times better than training\nmerely to make a living. The demand for good and true men, to serve as\nleaders in church and state was never greater than at present. The aim\nof the church is to supply the world with capable leaders that are\n\"Christ-led and Bible-fed.\"\n\nA right education knows no limit of breadth. It includes a knowledge of\nthe Infinite as well as the finite. It recognizes the fact that finite\nthings can not be rightly understood without knowing their relation to\nthe Infinite. Our Lord Jesus, who came into the world to make known the\nwill of the Father, \"holds in his girdle the key to all the secrets of\nthe universe, and no education can be thorough without the knowledge of\nHim.\"\n\nChristian schools are established for the culture of souls. Their aim is\nto develop men and women as persons to the full extent of their powers\nfor the sake of their contribution to the personal welfare and progress\nof society.\n\n\nTHE BIBLE A POWER IN THE FORMATION OF CHARACTER\n\nAll things being equal the thorough Christian makes a better mechanic, a\nbetter farmer, a better housekeeper, teacher, doctor, lawyer or business\nman, than one who is not a Christian. It is the work of a Bible school\nof instruction to equip its graduates with the very best elements of\ncharacter and progress, and send them forth tempered and polished for\nthe conquest of the world.\n\nThe young have characters to be molded, ideals to be formed, capacities\nto be enlarged, an efficiency that may be increased, an energy to be\ncentralized, and a hope and faith to be strengthened. The Bible, in the\nhands of the tactful and faithful Christian teacher accomplishes all of\nthese results, by its precepts and interesting biographies.\n\nThe Bible, furnishes the young correct ideals of a noble and useful\nmanhood. The common greed for money, position and outward appearance is\nweighed in the balance and found wanting.\n\nThe Bible is the fountain of all true character, and furnishes the means\nfor the betterment of one's self. It furnished the principles and ideals\nthat enabled Washington, Lincoln, Frances Willard, Queen Victoria,\nGladstone and others, to achieve greatness as statesmen, rulers or\nnational leaders; and enabled Gary, Judson, Moffat, Livingstone and\nothers to invade dark, dangerous continents that they might become\nheralds of gospel light and liberty where they were most needed. \"Buy\nthe truth, sell it not, and the truth shall make you free,\" was the\nringing message they proclaimed to men, women and children.\n\n\nTHE ARCHITECT GREATER THAN THE CATHEDRAL\n\nA tourist, visiting the famous cathedral at Milan, expressed his great\nsurprise at the wonderful vision and perfect ideal of the man, who\ndesigned it. A guide remarked, that the mind of the architect, who\nwrought out the hundred striking features of the design, was greater\nthan the magnificent cathedral. This led another to remark, \"Only a mind\ninspired by Christ could have designed this wonderful building,\" How\ntrue! The love of Christ constrains his people to bring to his service\nand worship their noblest powers of mind and body.\n\nWhen the tourist viewed the works of art, which included some of the\nworld's most famous statuary and paintings, he found the master pieces\nof Michael Angelo, the sculptor, were Moses and David, both of them\ncharacters from the Bible; and the most wonderful paintings were those\nof the person of our Lord Jesus, the only Redeemer of the world.\n\nHayden and Handel, two of the world's most famous musical composers,\nwere inspired to write their great choral masterpieces, the \"Creation\"\nand the \"Messiah\" as a result of their careful study of the sacred\nscriptures.\n\nThe best the world has produced in law, literature, poetry, music, art\nand architecture has been the embodiment of ideals, that have received\ntheir inspiration from reading God's Holy Word, and experiencing saving\nknowledge of the redeeming work of His blessed Son.\n\nAbraham continues to be the \"father of the faithful;\" Moses, author of\nthe Pentateuch, continues to be the world's greatest lawgiver and leader\nof men; Joshua effecting the conquest of Canaan on the principle,\n\"Divide and Conquer,\" continues to be the inspirer of successful\nmilitary strategists; David author of Psalms, continues to be the\nworld's greatest poet; Joseph, Daniel and Isaiah, continue to be the\nbest ideals for rulers and their counselors; Nehemiah, the best\nrepresentative of a progressive and successful man of affairs; Peter and\nJohn, the most noted examples of loyalty to truth; Paul, the most\nzealous advocate of a great cause; and our Lord Jesus continues to be\nthe ideal of the world's greatest teachers and benefactors.\n\n\nTHE BASIS OF THE AMERICAN PUBLIC SCHOOL SYSTEM\n\n\"The Bible, the basis of moral instruction in the public school,\" was\nthe interesting theme of an address it was the privilege of the author\nto deliver at a teachers' institute forty years ago, when engaged in\nteaching in central Pennsylvania. The conviction then became indelibly\nimpressed, that the Bible is really the basis of the American public\nschool system. The fact is now noted with a good deal of interest, that\nthe legislature of Pennsylvania in 1913, enacted a law, distinctly\nrecognizing this fact, and providing that at least ten verses from the\nBible shall be read every school day, in the presence of the scholars in\nevery public school within the bounds of the state. Every teacher\nrefusing to comply with this law is subject to dismissal.\n\nEvery state in the Union should have a law of this kind. The Bible is\nnot merely the book of books, it is the only one that has correct ideals\nfor young people. It awakens the desire for more knowledge and inspires\nthe courage to do right.\n\n\nTHE VALLEY OF DIAMONDS\n\nRuskin, in \"The Ethics of Dust\", referring to the valley of diamonds,\nremarks that \"many people go to real places and never see them; and\nmany people pass through this valley of diamonds and never see it.\"\n\nOne great object to be attained in the education of the mind is to\nawaken an earnest desire for truth. All real life, whether it be in the\nschool, shop or field, consists in using aright the true principles of\nlife, that are found in the Word of God. Every human heart, that has\nbeen illuminated by this Word of Truth, finds that along the pathway\nthat leads to God, there are hidden the gems and jewels of eternal\ntruth, that prevail in every department of life. These gems are hidden\nonly from the careless and indifferent. Those that make a diligent\nsearch are sure to find them. This longing desire for truth is not only\nthe mark of a good student, but the assurance also that such a one, if\ncircumstances are favorable will continue to make progress after school\ndays have ended.\n\nMany pupils, during their youthful school days, fail to perceive the\nreal mission of their education. They do not then fully appreciate the\nreal gold of truth, that cultivates in them \"those general charities of\nheart, sincerities of thought, and graces of habit, which are likely to\nlead them, throughout life to prefer frankness to affectation, reality\nto shadows, and beauty to corruption.\" This enlightenment is pretty sure\nto come to them later, if the Bible has been their daily text book.\n\n\nTHE CHRISTIAN TEACHER\n\nThe acceptance of the Bible as the Word of God should be regarded as\nessential, on the part of all teachers of children and youth.\n\nIf the Bible is the great fountain of saving truth and the highest\nauthority on human conduct, and it is to be used as a daily text book,\nthen, it naturally follows, the teacher should be \"a workman approved\nunto God, apt to teach and rightly dividing the word of truth.\" Persons\nwho do not believe in the Bible do not care to teach it, and when they\nare required to do so, they are pretty sure to vaunt their unbelief. The\ninfluence of such teachers tends to establish unbelief instead of\nawakening a longing desire for more truth.\n\nEmerson in one of his essays, after pressing the fact that the soul is\nthe receiver and revealer of truth, states an undeniable fact, when he\nsays:\n\n \"That which we are, we shall teach, not voluntarily but\n involuntarily. Thoughts go out of our minds through avenues, which\n we never voluntarily opened. Character teaches over our head. The\n infallible index of true progress is found in the tone the man\n takes. Neither his age, nor his breeding, nor his company, nor\n books, nor actions, nor talents, nor all together can hinder him\n from being deferential to a higher spirit than his own. If he has\n not found his home in God, his manners, his form of speech, the turn\n of his sentences, the build, shall I say of all his opinions, will\n involuntarily confess it, let him brave it out how he will.\"\n\nThe longings of the human heart are unsatisfied, until the soul finds\nits home in God, its creator and preserver. Teachers that ignore this\nfact, lack one thing that is vitally important. Our Lord Jesus, the\ngreat teacher, expressed its relative importance when he said: \"Seek ye\nfirst the Kingdom of God, and his righteousness; and all these things\nwill be added unto you.\"\n\n\nA RAILROAD PRESIDENT\n\nJames J. Hill, a prominent railroad president recently made this\nimportant statement:\n\n \"We are making a mistake to train our young people\n in various lines of knowledge for undertaking the big tasks\n of life, without making sure also that those fundamental\n principles of right and wrong as taught in the Bible, have\n become a part of their equipment. There is a control of\n forces and motives, that is essential to the management of\n the vast affairs of our nation, which comes only through\n an educated conscience; and to fail to equip young men,\n who are to manage the great affairs of the future, with this\n control and direction, is a serious mistake of the age and\n bears with it a certain menace for the future.\"\n\nIn a recent issue of the Assembly Herald there appeared the following\nvery pertinent paragraphs on this subject, credited to the Synod of\nTennessee:\n\n \"In common with all good citizens, we rejoice in the progress of the\n cause of popular education in our land. The intelligence of our\n citizenship is a bulwark to the country. But unless the education of\n the future citizen is complete and symmetrical, the body politic\n becomes a body partly of iron and partly of potter's clay. The\n education of the head and the hand without the heart is not enough.\n\n \"The popular education has no place for the heart in all of its\n splendid equipment. This is not a reflection on the fine system. It\n is merely the statement of a melancholy fact. The average state\n school, high or low, is absolutely colorless as to religion. Even\n the morality that is taught is not the morality of the Christian\n religion, but of philosophical ethics that differ but little from\n the ethics of the pagan.\n\n \"Our state schools have no place for the God of the Bible, nor for\n the Bible of the only living and true God. The poetry of Homer and\n Horace are sufficiently honored, but the finer poetry of Moses, Job\n and David are unknown in the courses of study of our schools, except\n now and then as specimens of Oriental song. The wise sayings of\n Plato and Socrates are reckoned worthy of profound study, while the\n vastly greater sayings of our Lord Jesus and Paul are unknown.\n Cicero and Demosthenes are commended as great models of public\n address, while Isaiah and Ezekiel are seldom mentioned in the four\n years of college life, or in the longer years of the secondary\n schools.\n\n \"That education is incomplete and inadequate for life's best,\n which does not include the whole man, and put first things first. If\n the heart be not educated and the conscience be not enlightened, the\n best trained hand may strike in a wrong manner, and the best trained\n mind pronounce wrong judgments.... Our citizenship must be Christian\n if it is to promote a Christian civilization.\"\n\n\n\n\nIV\n\nTHE AMERICAN NEGRO\n\nRELIGIOUS INSTINCT.--LOYAL AND PATRIOTIC.--THE FREEDMAN.--HOMELESS AND\nILLITERATE WHEN EMANCIPATED.--FIRST SCHOOLS DURING THE CIVIL WAR.--FREE\nNEGROES AND COLLEGE GRADUATES.--50th ANNIVERSARY.\n\n \"All nations whom thou hast made shall come and worship\n before thee and glorify thy name.\" David.\n\n\nRELIGIOUS INSTINCT\n\nIn commendation of woman's loyalty and sense of obligation to our Lord\nJesus, it has been said of her, \"She was last at his cross and first at\nhis grave, she staid longest there and was soonest here.\" In recognition\nof this fact when he rose from the dead he appeared first to one of\nthem, Mary Magdalene.\n\nTo the credit of men of African descent, it may be said, that one of\nthem performed the last act of kindness to our Lord Jesus, and the first\nindividual conversion, of which we have an account in the book of Acts,\nrelates to another one.\n\nSimon, who assisted Jesus to bear his cross to the place of crucifixion,\nwas a native of Cyrene in North Africa. The eastern church canonized him\nas Simon, the Black one, because his was the high and holy honor of\nbearing for the weary Christ, his cross of shame and pain. Our Lord\nJesus was not long in the black man's debt. A few hours later, he paid\nit back by bearing for him all his weary burdens, on the very cross the\nAfrican had borne for him. That was a good start for the Black man.\n\nPhilip, directed by an angel of the Lord to go south and join himself to\nthe chariot occupied by the Eunuch, a man of great authority under the\nQueen of Ethiopia, found him reading the prophet Isaiah. Explaining the\nscriptures to him the eunuch confessed his faith in Jesus, was baptized\nwith water found at the roadside and resumed his journey, homeward from\nJerusalem, rejoicing. The record of this Black man's conversion is the\nfirst one of an individual in the book of Acts.\n\nThe religious trait of the American Negro has often been the subject of\nfavorable comment. He has never, in all his history, been swayed by the\nfalse teachings of infidels, atheists or anarchists.\n\nDan Crawford, a Scotch missionary, the successor of Livingstone in the\ncentral part of the dark continent, recently stated he had discovered\nthe fact, that the most ignorant and degraded natives of central Africa,\nhave a religious instinct, that includes a belief in one God and the\nimmortality of the soul.\n\nPenetrating the jungles of the interior beyond the reach of a previous\nexplorer, he found a tribe of nearly nude cannibals. He saw one of them\neating human flesh. Meeting Ka la ma ta, their chief, the next day in\nthe presence of several hundred of his tribe, he made special inquiry in\nregard to their knowledge of God. The result was an astounding surprise.\n\nKalamata, gave their name of God as Vi de Mu ku lu\nthe Great King. When further questioned he said:\n\n \"We know there is a God for the same reason we know where the goats\n went on a wet night, when we see their deep foot-prints in the mud.\n We see the sun and the sun sees us. We see the wonderful mountains\n and the flowing streams, and both tell us there is a God. He is the\n one who sends the rain. No rain, nothing to eat; no God, no\n anything.\"\n\nConcerning a future life he expressed the thought, the body is the\ncottage of the soul. The dead do not really die. When one dies they do\nnot say, \"he departed\", but \"he has arrived.\"\n\nThe American Negro, like his native ancestor, has always manifested this\nreligious instinct.\n\nUnder the influence of a natural instinct the bee invariably builds its\ncell in the same form for the next brood and the storage of honey for\nit; the butterfly prepares the cradle and food for offspring it never\nsees, and the migratory birds follow the sun northward in the spring and\nsouthward on the approach of winter. All this is natural instinct.\n\nReligious instinct is something very different from the natural instinct\nof any creature. It is a natural power possessed by man alone, and has\nits sphere in the human conscience. Paul, writing to the Romans in\nregard to the barbarians of his day, observed, \"God is manifest in them,\nfor the invisible things of God, even his eternal power and God-head,\nare clearly seen by the things that are made.\"\n\n\nLOYAL AND PATRIOTIC\n\nThe Negro in America has always been loyal and patriotic. He has\nrendered a voluntary service in the army and navy of the United States\nthat is worthy of special commendation. The records of the war\ndepartment show that the number of colored soldiers, participating in\nthe several wars of this country was as follows:\n\nRevolutionary War, 1775-1781 3,000\nWar of 1812 2,500\nCivil War, 1861-1865 178,975\n\nIn the war with Spain in Cuba in 1898 the first troops that were sent to\nthe front were four regiments of colored soldiers, and the service they\nrendered was distinguished by bravery and courage.\n\n\nTHE FREEDMAN, HOMELESS AND ILLITERATE\n\nIn 1860 the number of Negroes that were in a state of slavery was\n3,930,760. In 1910 their number in the southern states had increased to\n9,000,000; and in the northern states to 1,078,000.\n\nThe Emancipation Proclamation of President Lincoln was issued January 1,\n1863, but it was preceded by a preliminary one on September 22, 1862,\nthat gave the public a notice of 100 days of the coming event.\n\nThe Act of Emancipation that severed the relation binding them to their\nmasters, left them in a very forlorn and deplorable condition. They were\nhomeless and penniless in a country, that had been rendered more or less\ndesolate, by the ravages of war and bloodshed. No provision had ever\nbeen made for the spread of intelligence among them. It has been\nestimated that only about five per cent of them at that time could read\nand write. Their homeless and illiterate condition rendered them\ncomparatively helpless and dependent.\n\nIn 1885 the number of voters enrolled among the Freedmen was 1,420,000\nand of these as many as 1,065,000 were then unable to read and write.\nThese illiterate voters then represented the balance of power in eight\nsouthern states and one sixth of the national electoral vote. This was a\nmatter of vital importance to the nation as well as the states.\n\nIn 1900 the percentage of the Freedmen that could read and write had\nbeen increased to 55.5 per cent and in 1910 to 69.3 per cent.\n\nAt this latter date however only 56.3 per cent of their children, of a\nschool age, were enrolled as attending school, which left more than one\nmillion yet to be provided for.\n\n\nFIRST PUBLIC SCHOOL\n\nThe first day school among the Freedmen was established at Fortress\nMonroe, Virginia, by the American Missionary Association on September\n17, 1861. This school became the foundation of Hampton Institute, to\nwhich the ragged urchin wended his way on foot and slept the first night\nunder a wooden pavement, that has since been known as Booker T.\nWashington.\n\nIn 1862 similar schools were established at Portsmouth, Norfolk, and\nNewport News, Virginia; Newbern and Roanoke Island, North Carolina, and\nPort Royal, South Carolina. In December of that year Gen. Grant assigned\nCol. John Eaton the supervision of the Freedmen in Arkansas, with\ninstruction to establish schools where practical.\n\nAfter the Emancipation Proclamation of January 1, 1863, schools for the\nNegroes began to be established in those parts of the south occupied by\nthe Federal armies, General Banks establishing the first ones in\nLouisiana.\n\nIn 1865 the Freedman's Bureau was established, and it made the\nmaintenance of schools one of its objects until 1870, when it was\ndiscontinued. The work has since been left to the supervision of the\nseveral states, aided by the generosity of the friends of Christian\neducation through the missionary agencies of their respective churches.\n\nIt is estimated that since 1870 the Freedmen, who constitute nearly one\nhalf the population of the southern states have received for the\nsupport of their schools, only one eighth of the public funds\nappropriated for the maintenance of common schools. In the rural\ndistricts teachers only are furnished, and these are supplied on the\ncondition the Freedmen in the district build, furnish and maintain the\nschool building, the same as they do their church buildings.\n\nThe number of free Negroes in the United States in 1860 was 487,970. The\nstates having the greatest number of them were Pennsylvania, New York,\nOhio, Maryland, Virginia and North Carolina.\n\nA few of these had become graduates of colleges before the war and were\nthus fitted for intelligent leadership. The beginning and increase in\nnumber of these colored college graduates has been as follows; In 1829,\n1; in 1849, 7; in 1859, 12; in 1869, 44; in 1879, 313; in 1899, 1,126;\nand in 1909, 1,613. About 700 of them have graduated from our northern\ncolleges the largest number having attended Oberlin college at Oberlin,\nOhio, and Lincoln University at Oxford, Pennsylvania. In 1910 the whole\nnumber that had graduated was 3,856.\n\n\n50th ANNIVERSARY\n\nThe 50th anniversary of the Emancipation Proclamation was observed by a\nnumber of the states in September, 1913. In Pennsylvania it consisted of\nan exposition at the city of Philadelphia, that lasted one month. The\nexhibit, showing the progress of the negroes from their infantile\ncondition of 50 years ago, was characterized as \"wonderful\", and the\noccasion, one for devout thanksgiving and encouragement on the part of\nthose, who have labored patiently and faithfully for their civil,\nsocial, moral or religious development.\n\nThe Presbyterian was the only one of the white churches that attempted\nan exhibit of its work at this exposition. Its exhibit consisted of\nphotographs of churches and schools, and accounts of the results of the\nwork. It included specimens of industrial work done in the schools by\nthe sewers, cabinet workers and other artisans. It was under the\ndirection of Rev. John M. Gaston, field secretary of the Presbyterian\nBoard of Missions for Freedmen.\n\n\n\n\nV\n\nTHE PROBLEM OF THE FREEDMAN\n\nDIFFERENT STANDPOINTS.--REPRESENTATION IN CONGRESS.--13th, 14th\nAND 15th AMENDMENTS.--NEGRO SENATORS AND REPRESENTATIVES.--\nDISFRANCHISEMENTS.--RESULTS CONTRARY TO EXPECTATION.--PROVIDENTIAL\nLEADING OF JOSEPH, ISRAEL, NEHEMIAH AND DANIEL SUGGESTIVE.--A DIVINE\nMISSION.--THE FREEDMAN'S FRIENDS.--FRIENDLY COUNSELS.--THE GOLDEN\nRULE.\n\n \"Justice and judgment are the habitation of thy\n throne; mercy and truth shall go before thy face.\"\n\n \"Righteousness exalteth a nation but sin is a reproach\n to any people.\"\n\n\nThe \"Problem of the Negro\" is an old and familiar phrase. It relates to\nthe fact, that, however many and great have been the benefits derived\nfrom his labor and loyalty, the best management of him has been a\ntroublesome problem to the statesmen of this country, ever since the\ndeclaration of independence, and especially the Freedman, since his\nemancipation.\n\nLike a prism or cube, this problem has several sides, but unlike these\nsymbols, its various sides are unlike each other. The solution of it has\nalways appeared to be different when viewed from different angles of\nvision. Observers in one part of our country unite in saying, \"this is\nthe best way to solve this problem,\" while others in another section\ninsist, they know a better way. The statesman views it from one point\nof view, the labor leader from another and the Christian philanthropist\nfrom still another standpoint.\n\nThe first part of this problem, the one relating to the fact of his\nfreedom, has already been solved. The solution of this introductory part\nof the problem caused preliminary struggles in Kansas and other places,\nincluding the Civil War. It served to bring out that which was noblest\nand best in Harriet Beecher Stowe, William Lloyd Garrison, Frederic\nDouglass, Henry Ward Beecher, Horace Greeley, Charles Summer, Abraham\nLincoln and others.\n\nThe parts that remain to be solved relate to his uplift from ignorance,\npoverty and degradation, to the attainment of the ability to support\nhimself, by a fair chance in the labor market, and the enjoyment of\napproved educational, religious and political privileges.\n\nHe has been accorded the right to own property, and is enjoying that\nright to the full extent of his ability to acquire and hold it.\n\nHe has been accorded limited educational and religious privileges, and\nhas made a very commendable progress along both of these lines.\n\nIt is at this point we reach the difficult and unsolved part of the\nproblem.\n\nThe intelligent and prosperous portion of them in the South, though\nnative and loyal Americans, are discriminated against, and denied rights\nand recognitions, that are accorded other nationalities, though\nilliterate. The popular reason assigned, for locally withholding from\nall of them certain privileges of citizenship, is the fact that a great\nnumber of them continue to be illiterate.\n\nIn several of the states the Freedman is denied the privilege of\nenjoying the instruction of competent white teachers in their state and\npublic schools, and in all of them he is prohibited from attending white\nschools, as in Pennsylvania and other northern states. The\ndiscriminations against them are so general, that it is almost\nimpossible for any of them to acquire skill as workmen, or become fitted\nto serve their own people in the professions, except from those of their\nown number, or institutions of learning provided specially for them.\n\n\nREPRESENTATION IN CONGRESS\n\nDuring the last forty years, the Freedmen have been counted as a part of\nthe population, in apportioning the districts for the election of\nRepresentatives in the Congress of the United States. This inclusion of\ntheir number, in the arrangement of the districts, has enabled the\nstates to which they belong, to have a considerable number of additional\ncongressmen, that they would not have had, if the districts had been\narranged according to the white population, which alone has been\npermitted to vote.\n\nSince 1910 the additional number of Congressmen representing the\nsuppressed vote of the Freedmen, has been 32 in a total of 82 members.\nThese additional representatives, based on the population representing\nthe suppressed vote of the Freedmen, have come from the different states\nas follows: Alabama, 5; Arkansas, 2; Florida, 1; Georgia, 6; Louisiana,\n4; Mississippi, 5; North Carolina, 4; South Carolina, 4; Texas, 1.\nTotal, 32.\n\nThis is an unexpected and a rather anomalous condition. It places the\nFreedmen in this country on a plane somewhat similar to that accorded\nthe Philippines and Porto Ricans, as regards the matter of government\nand participation therein.\n\nIt also, however, suggests the goal towards which education, religion\nand consequent material prosperity are gradually uplifting the race.\nThis goal is clearly expressed in the following amendments to the\nConstitution of the United States.\n\n AMENDMENTS TO THE CONSTITUTION\n\n Article XIII. Section I. Neither slavery nor involuntary servitude,\n except as a punishment for crime, whereof the party shall have been\n duly convicted, shall exist within the United States, or any place\n subject to their jurisdiction.--(Ratified Dec. 18, 1865.)\n\n Article XIV. Section I. All persons born or naturalized in the\n United States and subject to the jurisdiction thereof, are citizens\n of the United States, and of the state wherein they reside. No state\n shall make or enforce any law, which shall abridge the privileges or\n immunities of citizens of the United States; nor shall any state\n deprive any person of life, liberty or property, without due process\n of law, nor deny to any person within its jurisdiction the equal\n protection of the laws.\n\n Section 2. Representatives shall be apportioned among the several\n states according to their respective numbers, counting the whole\n number of persons in each state, excluding Indians not taxed. But\n when the right to vote at any election for the choice of electors\n for president and vice-president of the United States,\n representatives in congress, the executive and judicial officers of\n a state, or the members of the legislature thereof, is denied to any\n of the male inhabitants of such state, being twenty-one years of\n age, and citizens of the United States, or in any way abridged,\n except for participation in rebellion or other crime, the basis of\n representation therein shall be reduced in the proportion, which the\n number of such male citizens shall bear to the whole number of male\n citizens twenty-one years of age in such state.--(Ratified July 28,\n 1868.)\n\n Article XV. Section I. The right of citizens of the United States to\n vote shall not be denied or abridged by the United States or by any\n state on account of race, color, or previous condition of servitude.\n\n Section 2. The congress shall have power to enforce this article (or\n these articles) by appropriate legislation.--(Ratified March 30,\n 1870.)\n\n\nNEGRO SENATORS AND REPRESENTATIVES\n\nAs a result of these amendments two negroes, one free born, the other a\nFreedman were elected to the United States senate, namely, Hiram R.\nRevels, 1870-1871; and Blanche K. Bruce, 1875-1881, both from\nMississippi.\n\nTwenty others have enjoyed the privilege of serving as representatives\nin congress, during the thirty-two years intervening between 1869 and\n1901. The first of these was Jefferson Long of Georgia, who served alone\nin 1869 and 1870. During the next four years 1871 to 1874, there were\nfour representatives, representing Alabama, Florida, Mississippi and\nSouth Carolina, the last having two colored representatives during this\nentire period. Their number was then reduced to two representatives, and\nfinally to none since 1901, save that there were three during the terms\ncommencing 1877, 1881 and 1883. Their last representatives were George\nW. Murray of South Carolina, 1893 to 1897; and George H. White of North\nCarolina, 1897 to 1901.\n\nFive of these twenty representatives were re-elected and served terms of\nfour years; three served six years, and Joseph H. Rainey of South\nCarolina enjoyed the unusual privilege of serving ten years, 1875 to\n1885. Eight of them were from South Carolina, four from North Carolina,\nthree from Alabama and one from Florida, Georgia, Louisiana, Mississippi\nand Virginia.\n\n\nDISFRANCHISEMENTS\n\nDuring the seventies and eighties the Freedmen were to a considerable\nextent disfranchised by means of \"election devices, practices and\nintimidations.\"\n\nSince 1890, when Mississippi took the lead, a number of the states have\npassed laws restricting the right of suffrage on their part to such\ntests as the payment of their annual taxes, previous to a certain date;\nownership of a certain amount of land or personal property, the ability\nto read and write the constitution of the state or of the United States,\nand the \"Grandfather Clause\" which permits one unable to meet the\neducational or property tests to continue to vote, if he enjoyed that\nprivilege, or is a lineal descendant of one that did so, previous to the\ndate mentioned therein, usually 1867.\n\nThe following states have enacted laws containing the \"Grandfather\nClause:\" South Carolina, Louisiana, Alabama, Virginia, North Carolina,\nGeorgia and in 1910, Oklahoma. This part of the Oklahoma statute reads\nas follows:\n\n \"But no person who was on January 1, 1866, or at any time prior\n thereto, entitled to vote under any form of government, or who at\n that time resided in some foreign nation, and no lineal descendant\n of such person shall be denied the right to register and vote\n because of his inability to so read and write such Constitution.\"\n\n\nRESULT CONTRARY TO EXPECTATION\n\nThis historic record, of representation in the highest legislative\ncouncil of the nation, is very suggestive. That the Freedmen should have\nbeen accorded the largest number of representatives just after the dawn\nof freedom, when their general condition has always been described as\nextremely deplorable, that this number should have been gradually\ndiminished with the spread of intelligence among them; and that finally\nthey should have no representative during the last thirteen years, when\ntheir progress in education and material prosperity has been, at their\nfiftieth anniversary, declared to be \"wonderful,\" certainly does not\nseem to be in accordance with what one intuitively would expect to be\nthe natural order of things.\n\nIt is quite natural the present order of things should awaken and\ndevelop a feeling of protest on the part of the Freedmen, for they\nappreciate rights and privileges as well as other races and nations.\n\nTheir segregation, enforced on all alike in cities, public places and\nconveyances results also in many disappointing and humiliating\nexperiences to those who are leaders among them.\n\nThe existing order is, however, an expression of local public sentiment\nand of the wisest statesmanship of those, who claim to be the best\nfriends of the Freedman, because they live nearest to him and know\nbetter than others how to provide for his needs, including rights and\nprivileges.\n\nHe enjoys the privileges of public protection to life, property and the\npursuit of happiness, but to a considerable extent is denied the\nprivilege of representation in making laws and exercising the power of\ngovernment.\n\nThese historic facts relating to the gradual curtailment of the\nprivilege of representation in legislation and government have been\nnoted, not merely because they form an important part in a full\nstatement of the negro problem, but as a prelude to the following facts,\nand suggestions to the Freedmen.\n\n\nPROVIDENTIAL LEADING\n\nThe history of the negro in America has been one of providential leading\nand apparently to enable him to work out his own destiny. From the time\nthe Dutch slave ship in 1619 landed the first importation, consisting of\n20 slaves, at Jamestown, Virginia, to the present time, every important\nevent or change in his condition has come to him from others, who\nwithout aid or suggestion from him have been moved to act for him.\n\nThe experience of Joseph, in passing through the pit and the prison, on\nthe way to his real mission, the experience of Israel in Egypt from the\ndeath of Joseph until the time of their deliverance at the Red Sea, and\nthe experience of Nehemiah and Daniel, captives at Babylon, who were\nthere providentially led and prepared for the most signal services of\ntheir lives, seem like historic parallels flashing from inspired Bible\nstory, their comforting and prophetic light on the servile and dark\nexperiences of the negro in America.\n\nIn all of these instances the persons were subject to the control of\nothers, the way seemed dark, trying and utterly disappointing, and the\nopportunities, that prepared the way for important transitions, came\nunsought and in ways wholly unexpected. The things that proved of\ngreatest importance in every instance were the intelligence, integrity,\npatience and piety of the individual.\n\nThe God-fearing integrity of Joseph was expressed when he resisted a\ngreat temptation by saying, \"How can I do this great wickedness and sin\nagainst God?\"\n\nIsrael in Egypt submissively and obediently undertook to make the full\ntale of brick when unsympathetic taskmasters withheld the usual and\nnecessary amount of straw.\n\nNehemiah, a captive cup-bearer of a heathen prince, won his confidence\nand when honorably permitted to return and rebuild the wall of\nJerusalem, nobly answered his idle opposers, \"I am doing a great work I\ncannot come down to you.\"\n\nDaniel, when a captive youth, \"purposed in his heart not to defile\nhimself with the King's meat or the wine which he drank,\" or be swerved\nfrom his fidelity to the living and true God by threats of the lion's\nden. When the lives of the wise men of Babylon were in danger of being\nsuddenly taken by royal command, he is introduced to King Nebuchadnezzar\nwith the significant words, \"I have found a MAN of the captives of Judah\nthat will make known to the King the interpretation.\" He was a man whose\npower of vision enabled him to forecast the future correctly and\npossessed the courage to act prudently. Though a captive and denied many\nprivileges, he proved himself an intelligent and trustworthy man and,\nserving as a special counsellor of five successive heathen kings,\nachieved for himself the worthy reputation of being the greatest\nstatesman of his age.\n\nAll of these men discovered, that their imprisonment or captivity was a\npart of the divine plan, that providentially led and prepared them for\ntheir real mission, which in each instance proved to be one of prominent\nusefulness.\n\nAll of them were true patriots, but none of them were \"office seekers\"\nor \"corrupt politicians.\" They loved more than any other their own\nnative land, because of its sacred literature and religious\ninstitutions, but they were loyal and true to those who ruled over them\nin a foreign land. If any of them had manifested a political ambition,\nthe divine plan, in regard to their promotion and usefulness, would have\nbeen immediately frustrated, and the memory of their names would have\nperished with their generation.\n\n\nA DIVINE MISSION\n\nMay we not believe that God had a plan and purpose, in bringing the\nnegro to the christian colonies, that established our government on the\nfundamental principles of civil and religious liberty. His condition\nduring the period of servitude, which lasted 246 years, was perhaps in\nmany places but little worse than that of most of his kinsmen in Africa,\nduring this same period; while now, at the end of the first fifty years\nof freedom, the condition and prospects of the intelligent and\nprosperous ones among them, are declared to be better than those enjoyed\nby their kinsmen, any where on earth.\n\n\nTHE FREEDMAN'S FRIENDS\n\nThe Freedman has hosts of friends, who are interested in his welfare. He\nhas interested neighbors, amongst whom he lives, and also friends at a\ndistance. Both are trying to solve the problem of his true relation to\nAmerican institutions and privileges. While both have been co-operating\ntogether to a considerable extent and in a very commendable manner for\nthe betterment of his condition, it remains to note however that if one\nis considered by the other as moving too slowly, or too rapidly, one\nacts as a gentle spur or check to the other.\n\nThis is the harmonizing process that is now going on among the friends\nof the Freedman. He is scarcely regarded as a participating factor in\nthis harmonizing process. There are times when to him every new event\nseems to be one moving him in the wrong direction. His natural impulse,\non experiencing these apparently adverse movements, is to raise the\nvoice of bitter complaint against one set of his friends. When this is\ndone in a personal or partisan way it is offensive and always does more\nharm than good. This method of procedure should therefore never be\napproved or adopted.\n\n\nFRIENDLY COUNSELS\n\nA respectful protest against a wrong and an appeal to have it removed,\naddressed to the person or body having the power to remove it, is an\ninherent right and a proper method of procedure whenever deemed\nadvisable.\n\n\"Love thy neighbor as thyself\" should be regarded as a fundamental\nprinciple by every Freedman. When the herdmen of Abraham and Lot had a\nlittle trouble over cattle and pastures, Abraham, who had received all\nthe land by promise and Lot was really a troublesome intruder,\ndiscovered the greatness of his soul and settled the difficulty by\nsaying to Lot,\n\n \"Let there be no strife, I pray thee, between me and thee, and\n between my herdmen and thy herdmen, for we be brethren.\n\n \"Is not the whole land before thee? Separate thyself from me, if\n thou wilt take the left hand, then I will go to the right, or if\n thou depart to the right hand, then I will go to the left.\"\n\nDo not become impatient. Your friends at a distance, especially those in\nthe churches, are generously endeavoring to help you to climb the ladder\nof progress, until a larger proportion of the race has been uplifted to\nthe plane of an enlightened christian civilization.\n\nThat the Freedman, notwithstanding his wonderful progress during the\nlast fifty years, is still in an infantile condition, is freely\nconfessed. It was eighty years from the time the helpless babe was\nuplifted from the river, before Moses was called to be the leader and\ndeliverer of Israel. The uplift from the river and training in his case\ncame from the gentle hands of others. This fact is quite significant.\n\nThe Freedman who, avoiding the worthless and corrupt politician and over\nzealous office seeker, makes a good success of his farm and co-operates\ncordially with his friends and neighbors in effecting the educational\nand moral uplift of his race, will be happiest while he lives and do\nmost to hasten the day, when political privileges, now temporarily\nwithheld, will be restored to those who are found capable and worthy of\ntheir enjoyment.\n\nIf you happen to live in a state where your neighbor does not wish you\nto be a politician and hold office, do not worry. There are thousands of\ncitizens every year and in all parts of our land, who do not vote and\nmerely because they do not care to do so.\n\nThe voice of protest, against the useless and corrupt politician, is now\nheard in all parts of our land. In many of our cities, he has already\nbeen relegated to the junk heap, by the adoption of the commission form\nof government. Two of the states, Kansas and Oklahoma, are now vying\nwith each other, to see which shall be first to adopt the same system in\nthe management of the public affairs of the state, and thus dispense\nwith a lot of unnecessary public officials.\n\n\"A public office is a public trust\" and affords an opportunity to render\na useful and honorable service, but holding public office is not\nessential to the happiness and prosperity of any of us. An over eager\ndesire to hold public office often suggests nothing more, than an effort\nto find employment for the idle. The better way, as in the cases of Saul\nand David, kings of Israel, and of Washington and Grant,\ncommanders-in-chief of our armies, is to let the office seek the man.\n\n\nTHE GOLDEN RULE\n\n\"As ye would that men should do to you, do ye also to them.\"\n\nThe application of the Golden Rule to this part of this problem,\nsuggests that every man is entitled to recognition according to his\nworth.\n\n\"Our country can fulfil its high mission among the nations of the earth,\nconferring lasting benefits on ourselves and all mankind, only by\nguaranteeing to its humblest citizen his just right to life, liberty,\nprotection from injustice, the enjoyment of the fruits of his own labor\nand the pursuit of happiness in his own way, as long as he walks in the\npath of rectitude and duty and does not trespass upon the rights of\nothers,\" declares ex-President Roosevelt.\n\n\"Morality, and not expediency, is the thing that must guide us,\" is the\nemphatic declaration of President Woodrow Wilson. The false assumption\nthat \"the end justifies the means has come from self-centered men, who\nsee in their own interests the interests of the country, and do not have\nvision enough to read it in wider terms, the universal terms of equity\nand justice.\"\n\n\n\n\nVI\n\nVOICES FROM THE BLACK BELT\n\n \"If any man hear my voice and open the door.\"\n\n\nIn a discussion of the Negro problem it is eminently appropriate the\nFreedman and his neighbor be accorded the privilege of expressing their\nrespective views. The thoughts expressed in this chapter have been\ngleaned principally from the columns of the Afro-American, a colored\nweekly, published by the faculty of Biddle University, Charlotte, North\nCarolina.\n\nThe problem of the negro relates to his capacity for improvement and\nself-support. Is the American negro, after centuries of slavery, that\nkept the race in an infantile condition, capable of development and self\nsupport?\n\nOver this question the people of our country have expressed differing\nopinions, many insisting that the servant condition is the better one\nfor the American negro. The Presbyterian Standard, published at\nCharlotte, N. C., a section of country in which the latter sentiment\nstill prevails, recently bore this testimony to their progress.\n\n \"While it is true of them as a mass that they are an infantile race,\n it is not true of them in many individual cases. There are thousands\n of them, who have advanced wonderfully during the last fifty years.\n They have made progress in every line. They are owning more farms\n every year, and in our cities they are buying homes, which sometimes\n would do credit to a more enlightened people. Their churches are not\n only built in better taste, but their preachers are becoming better\n educated, and are exerting a stronger moral influence than ever\n before.\"\n\nThis frank statement fairly represents the sentiment of the thoughtful\nchristian people of the south. Some who have thought otherwise have been\nled to admit that, \"while great advance has been made by a race only\nfifty years old, it is still in its infancy and therefore in the servant\ncondition.\" Nor is it any exception in this respect.\n\nThrough adversity and hard treatment, the Irish people who first came to\nthis country were largely in a servant condition. They accepted it. They\nbecame our domestics and built our railroads. But \"Pat\" is not on the\nrailroad now. He is found occupying the seat of the chief justice, or\nserving as private secretary of the president and filling many other\npositions of honor and influence throughout the country.\n\nWhat is thus true of the Irishman, is also true of other Europeans, who\ncame to this country. It is an honor to them, that they truly\nappreciated their condition, accepted it and, through an honest and\nvaliant struggle, rose above that condition to something better.\n\nThe American negro is now making it evident, that he is no exception to\nthis general law of progress, under favorable conditions. It is neither\nnecessary nor prudent to blind their eyes in regard to their real\ncondition and status. Their best friends are those who encourage them to\naccept the situation in which they have been placed by an over ruling\nprovidence, and, through a noble endeavor, worthy of divine favor, rise\nto something better.\n\nTheir friends assist them best by aiding and encouraging them to make\nthis noble endeavor, without which they cannot rise. The mass of the\npeople must have native teachers and preachers to serve as leaders. This\nsuggests the need of two kinds of educational facilities. A common\nindustrial education, that will enable the mass of the people to achieve\nsuccess in their daily avocations; and some special educational\nfacilities of a higher grade, to prepare the needed supply of teachers,\npreachers and other leaders.\n\nThe mass of the people need an education, the scope of which will reach\ntheir physical, mental and spiritual natures. Their greatest need is\ninstruction in the Bible, that it may exert its saving power on their\nearly lives and animate them with noble aspirations.\n\n\nTHE CRY OF THE BLACK BELT\n\n \"They shall cry unto the Lord because of the oppressors\n and he shall send them a Saviour and a great one and he\n shall deliver them.\"--Isaiah.\n\nThe following appeal in behalf of the Freedmen, by Rev. A. W. Verner, D.\nD., president of Scotia Seminary, Concord, North Carolina, one of the\nfive normal schools of the Presbyterian board, especially intended for\ngirls, is so well and forcibly expressed, we are sure it will be\nappreciated by every reader.\n\n \"The urgent call from the black belt is the cry of souls in\n distress, the cry of humanity. Fifty years of unprecedented\n progress, in every line of industrial and intellectual pursuits and\n religious development, on the part of a considerable number of the\n colored people, show clearly, that the negro is capable of receiving\n and using to good advantage the education and training of the\n christian school.\"\n\n \"Industrial education, that lacks genuine christian culture, does\n not provide leaders of the right character to redeem the race, and\n many of our friends in the south do not care to open to the negro\n the doors of opportunity, to develop and manifest the best that is\n in him. It is therefore to the christian church of the north and to\n individuals, who have come to recognize the bond of human\n brotherhood, to whom this infant race still makes its appeal.\"\n\n \"The sad and degraded condition of great masses of the race in many\n localities of the south, ought to be an appeal, silent indeed but\n sufficiently strong, to awaken the sympathy of every one, capable of\n being touched by the cry of needy humanity. As a representative of\n the great Presbyterian church, that has called me into a very\n important and necessary field of her work, I earnestly appeal to our\n people to do more for the establishment and fostering of christian\n schools among the great masses of the black belt.\"\n\n \"The christian church and the christian school have something to\n give, that can be gotten nowhere else. The public school where\n established and industrial training where available are good and\n necessary. But the christian school is still needed and very\n greatly, to give moral and spiritual ballast to the individual. The\n leaven of gospel power and purity is needed, to give moral strength\n to the character and the highest degree of usefulness in life.\"\n\n\n CHRISTIAN EDUCATION\n\n \"Christian education is not narrow, it takes in every phase of\n training that is essential to produce a well developed and useful\n life. It touches and tints industrial training with a brighter and\n richer glow. It quickens the faculties of the mind, adds keenness to\n the power of perception, forms permanent habits of industry and\n strengthens the will or purpose to do right.\n\n \"Christian education emphasizes the fact that it is not merely book\n learning--storing the mind with knowledge of facts or training the\n hands to work, but includes moral elevation, as well as intellectual\n development. It includes everything that tends to make the life\n purer, better and more useful. It begets and fosters a spirit of\n hopefulness. It develops that patience and perseverance that is\n needed for the best performance of every day's duties.\n\n \"Christian education emphasizes personal purity, purity of the\n family life and the sacredness of the marriage relation. Its whole\n trend and effect is upward. Its genius is moral, spiritual,\n industrial, domestic, social and individual elevation. It creates a\n hunger and thirst for higher and better things. It is the mountain\n summit from whose height one gets a broader vision, a clearer view\n of the possibilities and demands of life and a truer conception of\n all human relations.\n\n \"This is the provision that must be made for our black brother.\n Nothing less will meet his needs. A great responsibility rests with\n negro leaders who have attained a good degree of intelligence and\n refinement, but a greater responsibility still rests upon the people\n of richer blessing and greater power.\n\n \"If the spirit of true democracy, which declares, 'opportunity for\n every one, according to his capacity and merit,' and the spirit of\n Christianity, whose principle is, 'Help for the weaker as the\n stronger is able to give it,' be exercised toward the negro, many of\n the difficulties will vanish, better conditions will prevail and\n more desirable results will be secured.\"\n\nThis cry of humanity from the black belt of our land is very touching\nand suggestive. It suggests the negro's greatest and most urgent needs,\nthe Bible, the Bible school and the christian teacher.\n\nIt is the silent appeal of Joseph while passing through the pit and the\nprison in the land of Israel's enslavement. Beyond these dark and\nunpleasant experiences there awaited for Joseph a career of great\nusefulness in the land of his previous imprisonment.\n\nLet us recognize the fact that God has a great use for the Freedman in\nthis our native land, because he has providentially brought him here and\nincreased his number so greatly.\n\nA spirit of true patriotism, as well as the tie of christian\nbrotherhood, prompts the lending of a helping hand and an encouraging\nword, while he solves the problem of his own destiny of great usefulness\nin the home, the school, the church, in the shop, on the farm and in the\nfields of professional opportunity and business activity.\n\nIt may be truly said of the Freedmen that they represent the poor of\nthis world, of whom the Lord Jesus said, \"Ye have the poor always with\nyou, Me ye have not always. Inasmuch as ye have done it unto one of the\nleast of these, my brethren, ye have done it unto Me.\"\n\n\n\n\nVII\n\nUPLIFTING INFLUENCES\n\nFROM DARKNESS TO LIGHT.--AN HISTORIC COMPARISON.\n\n \"Look unto the rock whence ye were hewn, and to the\n hole of the pit whence ye were digged.\"--Isaiah 51:1.\n\n\nFROM DARKNESS TO LIGHT\n\nThe historic incidents, having an uplifting influence that occurred\namong the Choctaw Freedmen of Indian Territory, from the time of their\nfirst instruction in the Bible to the establishment and present\ndevelopment of Oak Hill Industrial Academy, when briefly summarized,\nseem like a reproduction on a miniature scale of those greater events\nthat occurred among the Christian nations of Europe and America\npreceding the adoption of their systems of public instruction.\n\n\nI. THE CHOCTAW FREEDMEN\n\nRev. Cyrus Kingsbury, a generous hearted missionary to the Indians,\nhaving charge of a church building at Doaksville, encourages the slaves\nin the vicinity to meet in it occasionally on Sabbath afternoons, for\nthe purpose of receiving instruction in the Bible and shorter catechism.\n\nThis Bible instruction does not result in the organization of a church\nat that place, but opportunity is given for the manifestation and\ndevelopment of the religious instinct of a number of persons, amongst\nwhom there are two young men, who were destined later to become\ninfluential leaders among the enslaved people whom they represented.\n\nAfter their emancipation, one locates on the west bank of the Kiamichi\nriver and later becomes known as Parson Stewart, the organizer and\ncircuit rider of a sufficient number of churches, at the time of his\ndecease in 1896, to form the Presbytery of Ki a mich i.\n\nThe other, accompanied by several personal friends, migrates fifteen\nmiles eastward and founds a home in the Oak Hill neighborhood. In the\ncourse of a short time he is visited by the parson and his home becomes\na house of worship, where a church is organized and Henry Crittenden is\nordained as its ruling elder.\n\nA Sunday school for Bible instruction follows the establishment of\npublic worship, and two years later it is followed by the establishment\nof a week-day school, for the benefit of all the children and youth in\nthe neighborhood. Eight years later, when the trained missionary teacher\narrives, the inspiration of a new life is infused into the church and\nSunday school, and the week-day school becomes an important industrial\nacademy, where the Bible is the basis of the moral and religious\ninstruction. In 1905 they receive an allotment of lands that they may\nbecome independent owners of their own homes. In 1908 statehood brings\nthe rural public school and in 1912, an intelligent Freedman is\nentrusted with the management of the Industrial Academy, church and\nfarm.\n\nThis sequence of events includes the dark period of slavery and\nilliteracy followed by instruction in the Bible, the light of the world;\nthe development of the native preacher of the gospel as a leader, the\norganization of the church, followed by the Sunday school, the week-day\nschool, the academy, normal, public school and finally a native\nsuperintendent of the academy and independent ownership of land.\n\n\nII. THE EUROPEANS AND AMERICANS\n\nTHE DARK AGES\n\nThe period from the 8th to the 12th centuries of the christian era has\nbeen classed by historians as the \"Dark Ages\" of the world, because of\nthe general prevalence in Europe of ignorance, superstition and\nbarbarism. Some of the leading events that occurred during this gloomy\nperiod, immediately following the decline and fall of the Roman Empire,\ntended almost wholly to check the spread of intelligence and the\nprosperity of the people, rather than to promote their welfare. The\nScriptures were neglected and the clergy as well as the people became\nworldly, ignorant, selfish and superstitious.\n\n\nTHE SARACENS AND NORMANS\n\nThese unfavorable events included, at the beginning of this period, the\ninvasion of Palestine and southern Europe including Spain, its most\nwestern state, by the Mohammedans of Arabia, often called Saracens and\nInfidels, who were fanatically inflamed with a passion to destroy with\nthe sword all the people of the world, who would not obey Mohammed,\ntheir prophet. During the next century Germany, Britain, Holland and\nFrance, then called Gaul, were ruthlessly invaded by conquering hordes\nof the adventurous and barbarous Normans, who came from Norway, Sweden\nand Denmark, countries north of the Baltic Sea.\n\n\nTHE CRUSADERS OR CROSS-BEARERS\n\nThese invasions were followed by the period of the Crusaders, 1096 to\n1271, when as many as seven great armies or multitudes of people were\nassembled at the call of the popes, and wearing crosses on their\nshoulders, marched through the intervening countries to Palestine. Their\nobject was to rescue the city of Jerusalem and the holy sepulchre from\nthe infidels. The first crusade was organized in France, and it enlisted\nan army of 800,000. Godfrey, duke of Lorraine, was placed in command,\nand the multitude was arranged for the march in three divisions. Peter,\nthe hermit, a wrong-headed monk, was appointed leader of the first\ndivision and experienced an inglorious and irreparable defeat on the\nway. Godfrey, after the siege and conquest of Jerusalem in 1099, was\nchosen King to rule over Palestine and the holy city, as his kingdom. At\nthe time of his coronation he made the noble remark, that,\n\n \"He could not bear the thought of wearing a crown of gold in that\n city, where the King of Kings had been crowned with thorns.\"\n\nThe brave soldier and manly man, who gave expression to this noble\nsentiment, died the next year.\n\nUnder weak and unskilful chiefs the crusaders while on the way wandered\nabout like undisciplined bands of robbers, plundering cities, committing\nthe most abominable enormities, and spreading misery and desolation\nwhere-ever they passed. There was no kind of insolence, injustice and\nbarbarity of which they were not guilty. The seven successive crusades\ndrained the wealth of the fairest provinces and caused the loss of a\nprodigious number of people.\n\nThose of the first crusade, that remained in Palestine, were divided by\nsordid ambition and avarice, and in 1187 Saladin, sultan of Egypt and\nSyria, the most valiant chief of the Mohammedan warriors, recaptured\nJerusalem and subsequent crusaders were not able to regain it.\n\n\nFIRST RAYS OF LIGHT\n\nThe first rays of light, that serve to dispel the darkness of prevailing\nnight, may be briefly summarized in the following leading events.\n\nIn 901 =Alfred the Great=, king of England, founds a seminary at Oxford to\npromote the study of sacred literature. Later it becomes a university,\nthe first one in Europe, and it is still distinguished as one of the\ngreatest institutions in the world for publishing the Scriptures in a\nform suited for the use of preachers and christian teachers. Two\ncenturies later the second university is founded at Cambridge, England.\n\nAbout 1170 =Peter Waldo= of Lyons, France, committing to memory such\nportions of the Scriptures as he could obtain, and taking for his\nfavorite saying, the command of our Lord to the rich youth, \"If thou\nwilt be perfect, go and sell that thou hast, and give to the poor, and\nthou shalt have treasure in heaven, and come, follow me,\" commences to\npreach the gospel, as the Apostles had done, in the homes of the people\nand in their market places. As he attracts followers, who also commit\nportions of the Scriptures, he sends them out like the seventy, two and\ntwo, to preach the Word of God. They are called Waldenses, after the\nname of their leader, and oppose corrupt doctrines and practices with\nthe plain truths of the Word of God. They oppose the crusades, as\nfanatical expeditions on the part of those who were not Jews, and\ntherefore were unjust and unlawful. They insist the church consists not\nmerely of the clergy or priests, but includes the whole family of\nbelievers.\n\nThe advocacy of these principles and by laymen, causes them to be\nexcommunicated, then anathematized and finally to be condemned by a\ncouncil at Rome in 1179. Peter Waldo, their leader, flees from land to\nland, preaching as he goes and dies in Bohemia in 1197.\n\nIn 1215, King John of England, yielding to the insistent demand of the\nbarons, issued the Magna Charta, (Great Charter) the first grant of\nEnglish constitutional liberty, pledging the right of trial by jury and\nprotection of life, liberty and property from unlawful deprivation. It\nis immediately denounced by the pope, Innocent III, who absolves the\nking from all obligation to keep the pledges therein expressed and\nsolemnized by the royal oath.\n\nIn 1366 =John Wiclif=, a graduate of Oxford and member of the English\nParliament, presents to that body indisputable reasons, why, without the\napproval of the Parliament, not even the king of England could make\ntheir lands subject to a tax claimed by a foreign sovereign,\nrepresenting the papacy. As a religious leader, he instructs his\nfollowers, called \"poor priests,\" to pass from village to village and\ncity to city, and to preach, admonish and instruct the people in \"God's\nLaw.\" He accomplishes the translation of the Latin Vulgate into the\nEnglish of his day, that his countrymen might have the Scriptures in\ntheir own language.\n\n=Charles V=, king of France, has the scriptures translated into the French\nlanguage, for the enlightenment of his people.\n\nDuring this 14th century seventeen universities are founded and they\ninclude the one at Geneva in Switzerland, Heidelberg in Germany and\nPrague in Bohemia.\n\n\nTHE MORNING STAR\n\nIn 1401 John Huss of Bohemia, the Morning Star or John Baptist of the\nReformation, appears as \"the voice of one crying in the wilderness.\" His\nmother, left a widow in early life, gave him to the service of the Lord\nas he lay in the cradle, and later, like Hannah of old, took him to the\nschool at Prague.\n\n[Illustration: BIDDLE UNIVERSITY, CHARLOTTE, N. C.]\n\n[Illustration: BETHESDA MISSION, WYNNEWOOD, OKLA.]\n\n[Illustration: CAMPUS FROM NORTH]\n\n[Illustration: UNIVERSITY HOUSTON LIBRARY CHAPEL]\n\nWhen he became a preacher he found the Lord's vineyard a desert, the\nministers of religion, the priests, ignorant, worldly and dissolute, and\nthe popes of that period no better than the priests. The people,\ndesignedly chained to the basest superstitions and following the example\nof their leaders, have cast aside the restraints of chastity and\nmorality. His heart touched with pity at the sight of the religious\ndestitution of the people, his anger, like that of Moses \"waxed hot\"\nagainst those, who should have given them the gospel of their salvation.\nEncouraged by the example of Wiclif to make known the truth, he affirms\nthe supreme authority of the scriptures, proclaims against the abuse of\nthe clergy and endeavors to regenerate the religious life of both\npriests and people. His glowing zeal for the honor of God and the church\nmove the people in a way until then unknown; but the priests, unwilling\nto reform or longer endure his piercing protests, falsely accuse him of\nheresy. In 1416, after fifteen years of self denying and heroic service,\nhe is condemned at Constance and suffers martyrdom at the stake. A\ncentury later Luther, who imbibed his heroic spirit, said of him, \"The\ngospel we now have was born out of the blood of John Huss.\"\n\n\nTHE FIRST PRINTED BIBLE\n\nThe art of printing is invented and the Vulgate, a Latin Bible, is the\nfirst book printed. It is issued in 1450 and is printed on a hand press\nat Mentz, Germany. Previous to this event and date all books were in the\nform of costly manuscripts and their number could be increased, only one\ncopy at a time, by penmen called copyists.\n\nThe mariners compass is invented and in 1492 Columbus discovers America,\nand thirty years later Magellan sails around the world.\n\nDuring this 15th century the universities of Glasgow and St. Andrews are\nfounded in Scotland, Mentz and eighteen others, on the continent.\n\n\nIII. THE REFORMATION\n\nMARTIN LUTHER\n\n \"Arise, shine, for thy Light is Come.\"\n\n\nIn 1517, Martin Luther, the apostle of the German nation, a man of\nlearning and undaunted courage, whose equal had not been known since the\ndays of Paul, appears as the valiant and steadfast leader of the\nReformation in Germany. In 1530 he becomes the founder of the\nEvangelical Lutheran church, and aided by Melancthon, succeeds in\ntranslating and giving to the German people the Bible in their own\nlanguage, and in preparing the Augsburg confession that has since served\nas a standard of faith and bond of union for the Lutheran churches in\nEurope and America.\n\nEmotion and imaginative piety have become the hand-maids of\nsuperstition; and patriotism, lacking courage, has covered its face. He\nwrites hymns and patriotic songs, that inspire the German heart with\nloyalty to the truth and devotion to their Fatherland.\n\n\nJOHN CALVIN\n\nIn 1527, John Calvin, a man of great learning and glowing eloquence with\nburning zeal for the honor of his Master, appears as the leader of the\nReformation in France, but nine years later, joins Farrel, the successor\nof the zealous but fallen Zwingli, in Switzerland, and becomes head of\nthe university at Geneva. He secures the adoption of a constitution,\nthat gave and also limited the authority of the church to spiritual, and\nof the state to temporal matters; and thus prepares the way for the\nseparation anew of church and state, and the enjoyment of civil and\nreligious liberty.\n\nEducated for the priesthood, he is assigned a parish and there obtained\na copy of the Scriptures. When he discovered the erroneous teaching and\npractices of the church of Rome, he resigns his charge and completes a\ncourse in law and another in theology in the University of Paris. He\nbecomes a man void of fear and is borne onward on the wings of a living\nfaith. Following the example of Paul in his letters to the churches, and\nof Augustine, bishop of Hippo (391-446) in North Africa, he undertakes\nto state in a systematic form the great facts and doctrines of the\nBible, as one of the best means of opposing and overcoming prevailing\nerrors and corrupt practices in church and state.\n\nHe feels the Spirit of God moving him to blazon triumphantly, the\nthought of God's sovereignty and man's utter dependency, in order to\ndash in pieces the prevalent self righteousness. His writings, by\nemphasizing the supreme authority of the Divine Word, have tended to\nraise the moral standard of individuals and communities, and by\nemphasizing the moral law, to lessen the distinction between the \"sins\"\nof the Bible and \"crimes\" of the civil law. Their tendency has been to\nmake the moral law the rule for states as well as persons.\n\nPresbyterianism, or government of the church by ruling elders and\npresbyters as in the apostolic period, and Republicanism, government by\nrepresentatives, are advocated with transcendent ability, and success.\nAfter the death of Luther in 1546, Calvin exerts a great influence over\nthe thinking men of that notable period in Switzerland, France, Germany,\nHolland, Italy, England and Scotland. The young preachers, sent out from\nthe university at Geneva, establish 2,150 reformed congregations in\nthese countries, and in 1564, the last year of his life, the confession\nof the reformed churches in France is officially recognized by the\nstate.\n\nAn ardent and effective friend of civil liberty, he makes the city of\nhis adoption the nursery of a pure, noble civilization; and the little\nrepublic of Geneva becomes the sun of the European world. Animated by\nhis example and principles, William, prince of Orange, in 1580,\nestablishes the Dutch Republic in Holland, and it becomes \"the first\nfree nation to put a girdle of empire around the world.\"\n\nBancroft, the historian, in summarizing the influences that contributed\nto American Independence makes this creditable reference to Calvinism.\n\n \"We are proud of the free states that fringe the Atlantic. The\n Pilgrims of Plymouth were Calvinists, the best influences in South\n Carolina came from the Calvinists of France. William Penn was a\n disciple of the Huguenots; the ships from Holland, that in 1614\n brought the first colonists to Manhattan (New York), were filled\n with Calvinists. He that will not honor the memory and respect the\n influence of Calvin, knows but little of the origin of American\n Liberty.\"\n\n\nWILLIAM TYNDALE\n\nIn 1530 Henry VIII aided by William Tyndale, the new translator of the\nNew Testament and Pentateuch, and in 1547 Edward VI, his successor,\npromote the establishment of the Reformation in England. A change of\nrulers in 1553 leads to the martyrdom of Archbishop Cranmer, bishops,\nLatimer and Ridley, and of John Rogers, the zealous reformer--four of\nthe noblest men England ever produced.\n\nIt was the noble-hearted, youthful Tyndale who, when he came to perceive\nthat the Word of God was the gift of God to all mankind and all had a\nright to read it, that declared to one of the clergy opposing him, \"If\nGod spares my life, ere many years, I will cause a boy that driveth the\nplow to know more of the Scriptures than you do.\"\n\n\nJOHN KNOX\n\nIn 1560, John Knox, a pupil of Calvin, establishes the Reformation in\nScotland and under his leadership the church of Scotland from the first\nadopts the system of doctrines and the forms of worship and of\ngovernment established at Geneva.\n\n\nHUGUENOTS OF FRANCE\n\nIn 1557, Admiral Coligny, taken prisoner at the battle of St. Quentin,\nis confined at Gaud in Spain. Securing a copy of the Scriptures he reads\nit, and, after his release, becomes the enthusiastic leader of the Hu\ngue nots of France. They represent the most moral, industrious and\nintelligent of the French people, but those who love the \"Mass\", which\ninvolves no moral obligation, hate them on account of their chaste and\ndevout lives. In 1572, when a bloody persecution arises against them,\nthey begin to emigrate to England, Germany, Netherlands, Switzerland and\nthe Colonies of North America.\n\nIt was Fenelon, one of the preachers of the Huguenots in France under\nthe feudal system, about the year 1710, that gave utterance to the\npatriotic sentiment, emphasized in this country since the rise of the\ngreat trusts, \"That governments exist and have a right to exist, only\nfor the good of the people, and that the many are not made for the use\nand enjoyment of one.\"\n\n\nTHE BIBLE\n\nIn 1559 the Puritans protest against the act of uniformity passed by the\nEnglish Parliament, imposing uniformity in religious worship.\n\nThe Bible has now come to be regarded as of so much importance to the\nclergy and people, that as many as fifty-five learned men during this\n16th century devote their time and attention to its exposition and\nillustration; and twenty-seven new universities are established.\n\nThe Reformation is an insurrection or revolution against ecclesiastical\nmonarchy and absolute power in the church, or spiritual matters. It\nestablishes freedom of inquiry and liberty of mind in Europe. The Bible\nand theology occupy the attention of the greatest minds, and every\nquestion, whether philosophical, political or historical is considered\nfrom the religious point of view.\n\n\nTHE INQUISITION\n\nIn 1235, Pope Gregory IX, establishes the Inquisition, a cruel court of\ninquiry for the suppression of those who question the authority of the\npapacy to rule over them in the church. It becomes very active in Italy,\nFrance, Spain, Portugal and Ireland. It is not suppressed in France\nuntil 1834, after a period of six centuries.\n\nIn 1540, Ignatius Loy o la, an illiterate Spanish soldier and priest,\nwith papal authority, organizes the society of the Jesuits, to require\nChristians to renounce whatever opinions may separate them, and,\naccepting the doctrines and worship of the Roman Catholic church to\nacknowledge the pope as Christ's sole vicegerent on earth.\n\nThe Inquisition had previously proved a bloody court but this order is\nintended to make it more effective in suppressing freedom of thought and\naction in matters relating to education and religion.\n\nThe events that occur during the period of the Inquisition are harrowing\nto relate. The historians of that period have recorded, among others,\nthe following executions and massacres.\n\nThe duke of Alva, a Spanish general and persecutor who died in 1582,\ncondemned 36,000 of his countrymen to be executed.\n\nOn the night of August 24, 1572, the anniversary of St. Bartholomew,\nCharles IX, of France, by offering his sister in marriage to the prince\nof Navarro, a Huguenot, assembles at the nuptials in Paris five hundred\nof the most prominent of the Huguenots, including Admiral Coligny, their\nvenerable leader, and, at a given signal an unparalleled scene of horror\nensues. Before the break of day, these noble leaders and 10,000 of their\nfaithful followers, in Paris that night, are ruthlessly slaughtered. The\nhorrid carnage, against these defenceless friends of truth and right, is\nextended to Lyons, Orleans, Rouen and other cities until 50,000 are\nmassacred at this particular time. The total loss of France by the\nInquisition has been estimated at 100,000 persons.\n\nIt is estimated that, during a period of seven years Pope Julius II\neffected the massacre of 200,000 persons. The Irish massacre at Ulster\nin 1641 cost Ireland the loss of more than 100,000 of her best\ncitizenship. It is estimated that during a period of thirty years as\nmany as 900,000 persons suffered martyrdom for the truth at the hands of\nthe secret order of Jesuits. During the entire period of persecution by\nthe papacy, a vast multitude, numbering many millions in addition to\nthese, were proscribed, banished, starved, suffocated, drowned,\nimprisoned for life, buried alive, burned at the stake or\nassassinated.[1]\n\nThese dark historic events illustrate the price that had to be paid for\nletting the light shine when darkness prevailed in the high places of\nthe world. Every martyr for the truth was a torch bearer, whose light\nwas extinguished. The countries that suffered the greatest loss of their\nbest citizenship received a check of more than a century's growth. The\nhand on the dial of progress was turned backward wherever the blighting\ninquisition was felt. Its blighting effects may yet be seen in Italy,\nSpain, Portugal, Ireland and other countries where the papacy exerts a\ncontrolling influence. Men, whose deeds are evil and they are unwilling\nto repent, hate the light and endeavor to suppress it, by killing the\ntorch bearer, \"lest their deeds should be reproved.\"\n\nA knowledge of these conditions that prevailed at the time is necessary\nto enable one to appreciate the importance and greatness of the work of\nthe Reformers and their faithful followers during the 16th century in\ngiving the Bible to the people at the risk of their lives.\n\n\nINDEPENDENT OWNERSHIP OF LAND\n\nIn 1620 the Pilgrim Fathers, bringing with them the Bible as a precious\ntreasure, establish a colony at Plymouth Rock, Massachusetts, where they\nhope to enjoy civil and religious liberty to a fuller extent than they\nwere able to do elsewhere. Other colonies are established along the\nAtlantic coast, from New England to Georgia, but no one of them exerts a\nmoral influence, quite so potent as this one, in the events and\ncouncils that precede the laying of the foundations for this great\ngovernment.\n\nThey now enjoy individual or independent ownership of lands, a privilege\nthey did not enjoy under the feudal system that had its rise in the 10th\ncentury and was continued until the French Revolution in 1799. Under the\nfeudal system the land was owned by dukes, earls and barons, who, as\nmembers of the House of Lords, alone participated in the government.\n\nThe orators of the pulpit, commonly called preachers of the gospel,\naside from the academies, colleges and universities, are the principal\nteachers of the people, and for the purpose of instruction, they use but\none book--the Bible.\n\nIn 1635 other colonies of Puritans, under Roger Williams and Thomas\nHooker settle Rhode Island and Connecticut, respectively; and religious\nliberty is accorded Rhode Island by its charter in 1663.\n\n\nWESTMINSTER ASSEMBLY\n\nIn 1648, the Westminster Assembly, convened by the Long Parliament five\nyears previous, and composed of 10 Lords, 20 Commoners and 121\nClergymen, representing the churches in England, Scotland and Ireland,\nto prepare a statement of the doctrines of the Bible, that might form\nthe basis of religious liberty and a bond of union of the Protestant\nchurches, completes its work, by publishing a Confession of Faith, Form\nof Government, Larger and Shorter Catechisms. This confession does not\ngive rise to any new denominations nor result in any union; but it is\nreceived and adopted as the standard of faith by all the branches of the\nPresbyterian church in England, Scotland, Ireland and America. This\nconfession is a natural sequence of the authorized King James Version of\nthe Bible in 1611.\n\nIn 1704, the newspaper is established in America; and the first\npostoffice, in 1710.\n\n\nRISE OF METHODISM\n\nIn 1738 John and Charles Wesley, young preachers of the Church of\nEngland, having spent three years as missionaries among the Moravians in\nGeorgia, return to London, where, preaching the gospel as a proclamation\nof free forgiveness to sinners, and with it, repentance and faith in\nChrist, they soon find the pulpits of that city closed against them.\nSupported by Lady Huntington and aided at the first by George\nWhitefield, the most gifted of their early associates and the first\nMethodist to preach in the open air, they lay the foundations that soon\ndevelop into the Methodist church, by establishing now congregations and\norganizing them into classes, each under a local leader, who by means of\nweekly testimonies, exhortations and corrections was to look after the\nmoral conduct and promote the spiritual life of the members.\n\n\nSUNDAY SCHOOLS AND MISSIONARY SOCIETIES\n\nIn 1782 when there are a sufficient number of printed Bibles available\nfor use, Robert Raikes of London makes the suggestion and Sunday schools\nare established, that the people in every worshipping congregation may\nco-operate with their preachers in instructing the young and rising\ngeneration in the great truths contained in the Bible.\n\nFrom 1792 to 1800, the three great modern missionary societies of\nEngland are organized, and during the next ten years the first two are\norganized in this country.\n\nIn 1804, the British and Foreign Bible Society, and in 1816, the\nAmerican Bible Society, are established in London and New York, to\npromote the multiplication and circulation of the Bible.\n\n\nCIVIL AND RELIGIOUS LIBERTY\n\nIn 1776 the Declaration of Independence and American Revolution develop\nbrave and patriotic leaders like George Washington, Thomas Jefferson,\nSamuel Adams, John Adams, Benjamin Franklin, Patrick Henry, John\nWitherspoon and others, who fight the battles and solve the problems of\ncivil and religious liberty in America. Liberty and independence become\nfamiliar watchwords.\n\nIn 1787 when the Constitution of the United States is adopted, civil and\nreligious liberty is assured. Protection is to be given to religion but\nthere shall be no taxation for its support in church or school, and\npublic education is left to the several states.\n\nThose, who framed this remarkable Constitution and thus prepared the way\nfor America to become the land of \"Liberty Enlightening the World,\"\nexpressed their sentiments in regard to the urgent need of general\ninstruction in the Bible, in the ordinance for the government of the\nNorthwest--the country north of the Ohio, as follows: \"Religion,\nmorality and knowledge, being necessary to good government and the\nhappiness of mankind, schools and the means of education shall forever\nbe encouraged.\"\n\nIn 1841 Congress makes provision for grants of unoccupied lands in the\nstates for the better support of the public schools and the\nestablishment of state universities.\n\nIn 1862 Congress makes provision by further grants of unoccupied lands\nfor the establishment of State Agricultural Colleges. About this same\nperiod Normal Schools are established in the states and they gradually\ntake the place of many of the Academies previously established by\nChristian people.\n\nIn 1863 Abraham Lincoln in order to maintain the Union \"one and\ninseparable,\" becomes the emancipator of 4,000,000 slaves; and America\nbecomes \"the land of the free\" as well as \"the home of the brave.\"\n\nThe Boston News Letter, the first American newspaper is established in\n1704, and the New England Courant, the second one in 1720. The first\nColonial post office is established in 1710. In 1765, when the Stamp Act\nwas passed, there are forty newspapers published in America; and one of\nthe most influential of these is the Philadelphia Gazette, by Benjamin\nFranklin, the man who \"wrested the lightning from heaven and scepters\nfrom tyrants.\"\n\nThe religious papers of the Presbyterian church are established a half\ncentury later, and as follows: The Herald and Presbyter, at Cincinnati\nin 1830; the Presbyterian at Philadelphia in 1831; and the Interior, now\nContinent, at Chicago in 1870. As a civilizing agency the press not only\nrivals but increases many fold the power of the pulpit.\n\nThe public press, especially the religious newspaper, noting the\nprogress of events relating to the extension of the Redeemer's Kingdom\nbecomes a very potent factor in promoting an enlightened Christian\ncivilization.\n\n\nUPLIFTING INVENTIONS\n\nDuring the 19th century civilization receives a general and wonderful\nuplift as a result of many important inventions, that, to a greater or\nless extent, are enjoyed by all the people. They include the steam\nengine, steamer, railway, telegraph, telephone, phonograph, cylinder\nprinting press and folder, electric light and motor, gasoline and\nkerosene engines, cotton gin, spinning jenny, sewing machine, mower,\nreaper, steam thresher and separator, mammoth corn sheller, tractor,\ngang plow, typewriter, automobile, bicycle, aeroplane, vaccine, serum\nand wireless telegraph.\n\n\nTHE COMPARISON.\n\nThe intelligent American citizen of the present time is the product of\nall these forces, to the extent he has come under their uplifting\ninfluences. He is the product of centuries of enlightened struggle and\nsuccessful effort. If the early Roman was proud of his history and\nprivileges as a citizen much more profoundly thankful may be the\nAmerican of this twentieth century.\n\nThe forces that have given him the uplift from the Dark Ages include the\nBible in his own language, the faithful preacher of the Gospel, the\nEvangelical Reformer, the brave Military Leader, the God-fearing\nStatesman, the Church, Sunday school, the public, high and Normal\nschool, the Academy, Christian College, Agricultural College,\nUniversity, ownership of land, civil and religious liberty.\n\nWhat these institutions have done for the intelligent American citizen\nthey are now beginning to do for the Freedman, as he is brought under\ntheir uplifting influence. They suggest both to him and his friends, the\ngreatest or most important needs of the Freedmen.\n\n[1] See Cottage Bible on Revelation XVII 6.\n\n\n\n\nVIII\n\nTHE PRESBYTERIAN CHURCH.\n\nIT EMPHASIZES THE BIBLE AS FUNDAMENTAL IN EDUCATION.--A ZEALOUS\nMISSIONARY ORGANIZATION.--AS CATHOLIC IN SPIRIT AS THE GOSPEL.\n\n \"Walk about Zion, tell the towers thereof; mark ye well her\n bulwarks, that ye may tell it to the generation following.\"--David.\n\nThe Presbyterian Church has always stood for Religion and\nEducation--Religion as the basis of true education, and Education as the\npromoter of positive practical religion.\n\n\nCHRISTIAN LEADERS.\n\nThe Presbyterian Church wishes to see the young people of every\ngeneration provided with the best means for their intellectual and\nspiritual progress. It wishes to see them prepared, not merely for\nactive and successful participation in the onward work of the world, but\nalso in full and hearty sympathy with the great work of Christ and his\npeople, for the spiritual salvation of the nations. It knows there is no\ngood reason, why a stirring leader of men should not be a Christian; nor\nwhy a Christian should not be eminently successful, in taking his place\namong men as a forceful factor in the life of the world.\n\nThe Presbyterian Church believes in the system of state schools from the\nprimary, public and high schools, to the University. These schools\nprovide for general education. Millions of children would never be in\nschool, were it not for these state provisions and for compulsory public\neducation. These schools are however not all perfect, since they do not\nprovide for moral and religious training, the great underlying\nprinciples of reverence and righteousness, that must enter into every\nlife in order to fit it for the performance of Christian and patriotic\nduty.\n\nThe Presbyterian church takes a patriotic interest in our whole public\nschool system, and believes that all the children should be trained in\nthose that are under public direction, so that all the children and\nyouth of the nation shall be a united, intelligent and patriotic body,\nfitted for good citizenship.\n\nAt the same time it believes in special church institutions of higher\nlearning, that shall be adapted to train our young people for\nintelligent leadership in the church, and enable them to become doubly\nuseful in the home, social circle and in public life. Our Christian\nacademies and colleges are valuable institutions. These furnish to the\nchurch and the world the greatest number of ministers, missionaries,\ncollege presidents and Christian statesmen. Parents everywhere, find\nthese Christian institutions furnish the best advantages, and that they\nare the safest and most economical. No institutions furnish higher or\nmore profitable culture. They combine all that is best in real culture\nand education of the intelligent faculties, with a true religious\nconception of life; so that all who yield to their best influences go\nforth from them pure-hearted, stronger and better prepared to engage in\nlife's duties successfully; for they take with them the personal\nassurance of the gracious presence and abiding blessing of our Father in\nHeaven.\n\nIn a christian educational institution, the spirit of the instructor is\none that regards the student, as of more value than the subject taught.\nIts aim including the christian college, is not research, the work of a\nuniversity, but to make men. The ordinary branches that are taught are\nregarded as instrumentalities, for making a well trained man of the\nstudent.\n\nThe key to success in the battle of life, is found in the struggle,\nwhich insures control of one's self. This is the secret of a good\neducation. In an important sense, all education must be self-education.\nProfessor Huxley gave good emphasis to this thought when he wrote:\n\"Perhaps the most valuable result of all education, is the ability to\nmake yourself do the thing you have to do, when it ought to be done,\nwhether you like it or not; it is the first lesson which ought to be\nlearned, and, however early a man's training begins, it is probably the\nlast lesson he learns thoroughly.\" An eminent educator used to say to\nhis class: \"He, who will become a scholar, must learn to command his\nfaculties.\"\n\nThe Presbyterian church honors God and exalts him to the throne of\nabsolute supremacy over all his creatures. It honors Him by using the\ninstrumentalities he has appointed. It receives the Bible, as the very\nword of God, and adopts it as the only rule of faith and practice.\n\nThe Presbyterian church from the beginning has been a zealous missionary\norganization. At the meeting of the First General Assembly arrangements\nwere made to send the gospel to \"the regions beyond,\"--the frontiers and\nthe various tribes of American Indians. The agencies, then organized as\ncommittees, have become the great Boards of Home and Foreign Missions,\nthat now receive and distribute, each, more than a million dollars\nannually.\n\n\nA ZEALOUS MISSIONARY ORGANIZATION.\n\nIt is gratifying to know that the colored people, although emotional and\ndemonstrative, have nevertheless an intelligent appreciation of the\nviews and methods of the Presbyterian church.\n\nA prominent minister of a southern church is quoted as having said: \"The\nPresbyterian church can do for the colored people of the south what no\nother church can do.\"\n\n\nFABLE OF PERSIAN TENT.\n\nThere is a Persian fable that tells of a young prince who brought to his\nfather a nutshell, which, when opened with a spring, contained a little\ntent of such ingenious construction, that when spread in the nursery the\nchildren could play under its folds; when opened in the council chamber\nthe King and his counsellors could sit beneath its canopy; when placed\nin the court yard the family and all the servants could gather under its\nshade; when pitched upon the plain, where the soldiers were encamped,\nthe entire army could gather within its enclosure. It possessed the\nqualities of boundless adaptability and expansiveness.\n\nThis little tent is a good symbol of our Presbyterian system. It is all\ncontained within the nutshell of the Gospel. Open it in the nursery, and\nbeneath its folds parents and children sit with delight; spread it in\nthe court yard, and beneath its shadow the whole household assembles for\nmorning and evening worship; open it in the village and it becomes a\nchurch, under whose canopy the whole town may worship. Open it upon the\nplain, and a great sacramental army gathers under it. Send it to the\nheathen world, and it becomes a great pavilion, that fills and covers\nthe earth.\n\nThe Presbyterian church is as Catholic as the Gospel in its spirit of\nbrotherly love, and readiness to co-operate with all who love our Lord\nJesus Christ. It recognizes the ordination of the Episcopalian and the\nbaptism of the Baptist. It joins cordially with those who would place\nthe crown upon the brow of Jesus by singing only the Psalms of David,\nand responds with an approving echo to the hearty \"Amen\" of the\nMethodists. It is capable of an expansion, that will include all shades\nof our common humanity, and is working valiantly to usher in the day,\nwhen the prayer of our Lord Jesus shall be fulfilled: \"That they may be\none; as Thou, Father art in me, and I in Thee, that they also may be one\nin us; that the world may believe that Thou hast sent me.\"\n\n \"The Presbyterian church stands,\" says Rev. W. H. Roberts, D. D.,\n \"as it has stood during its entire history, for the unconditional\n sovereignty of God, for the Bible as the only infallible rule of\n faith and life, for simplicity of worship, representative\n government, a high standard of christian living, liberty of\n conscience, popular education, missionary activity and true\n Christian Catholicity.\"\n\n President Benjamin Harrison said of it: \"The Presbyterian church has\n been steadfast for liberty, and it has kept steadfast for education.\n It has stood as stiff as a steel beam for the faith delivered to our\n fathers, and it still stands with steadfastness for that essential\n doctrine--the inspired Word. It is not an illiberal church. There is\n no body of Christians in the world, that opens its arms wider to all\n who love the Master. Though it has made no boast or shout, it has\n yet been an aggressive missionary church from the beginning.\"\n\n\nLINCOLN UNIVERSITY.\n\nLincoln University in Chester county, Pennsylvania, was established in\n1854 under the leadership of Rev. John M. Dickey, D. D., pastor of the\nPresbyterian church of Oxford, for the classical and theological\neducation of negroes. The extent and thoroughness of the courses of\ninstruction at this institution have been amply justified by the success\nof its graduates; many in the ministry, and others, in founding similar\ninstitutions of a high grade in the south, as at Columbia, S. C.,\nSalisbury, N. C., Holly Springs, Miss., and a number of other places.\nIts aim is to furnish trained professional leaders, and it is\naccomplishing this object in splendid form. Established before the\nFreedmen's Board, it has continued to be maintained without its aid.\n\n\n\n\nIX\n\nTHE PRESBYTERIAN BOARD OF MISSIONS FOR FREEDMEN.\n\nORGANIZED IN 1865.--WOMEN ENLISTED IN 1884.--BOARDING SCHOOLS.--TRAINS\nCHRISTIAN LEADERS.--WORTHY OF GENEROUS SUPPORT AND ENDOWMENT.\n\n \"The Spirit of the Lord is upon me, because he hath appointed me to\n preach the Gospel to the poor; he hath sent me to heal the\n broken-hearted and preach deliverance to the captives.\"--Luke.\n\n\nThe emancipation of 4,000,000 slaves, at the close of the Civil War, was\nthe sudden opening of a new and a vast field of opportunity and duty,\nbefore the Christian churches of this land.\n\nThe education and moral elevation of the Freedmen became, in both church\nand state, a very serious and vital question. Ever since the foundation\nof the government, the church, through the voluntary establishment of\nacademies and colleges, has been co-operating with the civil government,\nin the effort to develop in all parts of our land an intelligent\nchristian citizenship.\n\nThe Presbyterian Board of Missions for Freedmen was organized as a\ncommittee in 1865, the last year of the Civil War. In 1882 this\ncommittee was made and incorporated as a Board. Its work then assumed a\nmore permanent form and the contributions to its work began to be\ngreatly increased. The contributions received that year were\n$68,268.08. In 1913 the amount received to be applied to this work was\n$323,899.29. The amount of property held by it and used for educational\nand church purposes is $1,831,610.09. The office of the board is at\nPittsburgh, Pennsylvania.\n\n[Illustration: THE LATE MRS. V. P. BOGGS\nSecretary Women's Department, Freedmen's Board]\n\n[Illustration: REV. E. P. COWEN, D. D.\nSecretary and Treasurer]\n\n[Illustration: REV. JOHN GASTON\nAssociate Secretary Presbyterian Board of Missions for Freedmen]\n\n\nWOMEN ENLISTED IN 1884\n\nIn 1884 the interest of the women of the Presbyterian church was\nenlisted in behalf of the women and girls among the Freedmen. The\nprogress of the work of the Women's Missionary societies, in\nestablishing and maintaining educational institutions, is worthy of\nspecial mention.\n\nDuring their first year they contributed $3,010; the second, $7,966; the\nthird, $17,075; and in 1913, $85,236.09.\n\nIn raising this last amount 675 Sunday schools and 1082 Young People's\nsocieties co-operated with 3591 Women's societies.\n\nTo the women, almost entirely, is due the establishment and maintenance\nof most of the boarding schools now supported by the board. The names of\nsome of the most consecrated workers and liberal contributors have been\ncommemorated in the names of most of these institutions. That this fact\nmay be noted and as a matter of general information, the following list\nof twenty-four of them is given.\n\n\nLIST OF BOARDING SCHOOLS\n\n\nI. FOR MALES ONLY\n\nBiddle University, Charlotte, North Carolina.\nHarbison Agricultural College, Irmo, South Carolina.\n\n\nII. SEMINARIES FOR GIRLS ONLY\n\nScotia, Concord N. C.\nMary Allen, Crockett, Texas.\nIngleside, Burkeville, Va.\nMary Holmes, West Point, Miss.\nBarber Memorial, Anniston, Ala.\n\n\nIII. CO-EDUCATIONAL\n\nAllendale Academy, Allendale, S. C.\nAlbion Academy, Franklinton, N. C.\nAlice Lee Elliott Memorial, Valliant, Okla.\nArkadelphia Academy, Arkadelphia, Ark.\nBoggs Academy, Keyesville, Ga.\nBrainard Institute, Chester, S. C.\nEmerson Industrial Institute, Blackville, S. C.\nFee Memorial Institute, Nelson, Ky.\nGillespie Normal, Cordele, Ga.\nHaines Industrial, Augusta, Ga.\nKendall Institute, Sumpter, S. C.\nMary Potter Memorial, Oxford, N. C.\nMonticello Academy, Monticello, Ark.\nCotton Plant Academy, Cotton Plant, Ark.\nCoulter Memorial Academy, Cheraw, N. C.\nRedstone Academy, Lumberton, N. C.\nSwift Memorial College, Rogersville, Tenn.\n\nIn addition to those in these boarding schools, 112 teachers are\nemployed in the maintenance of this same number of day schools.\n\nIn his last annual report, April 1, 1913, Rev. E. P. Cowan, D. D.,\nsecretary of the Board submitted the following interesting summary of\nits work.\n\n \"The Freedmen's Board has ever kept in mind the one great fact that\n its work is, first, last and all the time, missionary work. We have\n aimed from the very beginning to follow a course that would commend\n itself to every man's conscience in the sight of God. We have always\n sought the counsel and advice of good men on the field, at times\n nearer our work than ourselves, and better able to judge of its\n condition. We have endeavored to exert such an influence over the\n people among whom we have labored, so that no one could object to it\n except he were a heathen or an infidel. As a consequence, all the\n opposition we have met with in all these years has been as nothing,\n compared with the sympathy and encouragement we have received from\n good men.\n\n \"We have this year issued our forty-eighth annual report. This\n annual report shows that we have now in connection with our church,\n four colored Synods, composed of sixteen colored Presbyteries, in\n which there are four hundred and four church organizations, with\n twenty-six thousand, one hundred and thirty-two communicants, two\n hundred and eighty-nine ordained ministers of the Gospel, and\n thirteen hundred and seventeen ruling elders.\n\n \"Within these Presbyteries, there are one hundred and thirty-six\n schools, and in these schools there are 16,427 pupils, taught by 448\n teachers, all of whom are professing Christians, and by a rule of\n the Board, members of the Presbyterian church.\n\n \"In all these schools, the Word of God and the Shorter Catechism are\n regularly and daily taught. On the mind and heart of every living\n soul that passes in and out of our schools, there is impressed the\n fundamental and far-reaching truth, that the chief end of man is to\n glorify God and to enjoy Him forever, and that the Word of God,\n which is contained in the Scriptures of the Old and New Testaments,\n is the only rule to direct us how we may glorify and enjoy Him.\n\n \"These churches and schools, and ministers and teachers--588 workers\n in all--are housed in 470 buildings, of which 300 are church\n buildings, 70 are manses, and 100 are school buildings. The value of\n these buildings is estimated at $1,561,000. The cry comes up to us\n without ceasing for either more room, or better accommodations.\n Should we answer these cries promptly, and without regard to the\n question as to where the money is to come from, we should be\n hopelessly overwhelmed with debt within one year.\"\n\n\nTRAINS CHRISTIAN LEADERS\n\nThe Freedmen are naturally religious and hitherto their churches have\nbeen their principal social centers. Under uneducated leadership, the\nonly kind possible at first, their church life was characterized by a\nloose moral standard, poor business methods and boisterous worship. In\nmany places it still lacks a realization of the real needs of the race.\n\n \"The true standard bearers of better things have been the relatively\n few ministers and churches that have been noted for their educated\n ministry, restraint in worship, rigid morals and careful\n supervision.\"\n\nThe wisdom of the policy of training capable christian leaders, was\nemphasized at the last General Assembly at Atlanta, by Rev. H. A.\nJohnson, D. D., in the following pertinent paragraph:\n\n \"The vital need of the negro people is a trained christian\n leadership. Their problem can never be solved by elementary\n education for the masses, or industrial training for those who enter\n the trades and till the farm. They must have thoroughly trained\n christian teachers and ministers of the Gospel and should also have\n the other professions represented among their leaders. The men, who\n are conspicuous leaders among the negroes in industrial training are\n publicly saying that they expect such organizations as the\n Presbyterian church to furnish the ministers and teachers for their\n people, while they furnish the farmers, the carpenters and other\n tradesmen. The task of furnishing this trained leadership is being\n bravely attempted by our Board within the limitations of their\n available resources. Every intelligent student of the problem must\n realize how supremely important is this phase of the work.\"\n\n\nWORTHY OF GENEROUS SUPPORT AND ENDOWMENT\n\nThe Board of Missions for Freedmen of the Presbyterian church merits the\nintelligent sympathy and cordial co-operation not only of our whole\nchurch but of all the friends who favor christian education among the\ndependent colored people in the south part of our land.\n\nIt educates ministers and teachers, and supports them in their work. It\nbuilds academies, seminaries and colleges, and aids in the erection of\nchurches and manses. Its 24 boarding schools, having normal and\nindustrial departments, are distributed so that there is one or more in\nevery southern state.\n\nIt now owns and controls school, church and manse properties that\nrepresent a value of one and a half million dollars.\n\nIts permanent investments, that bring an annual income for the promotion\nof its work however, are yet only $200,202.50. In these days of big\nbusiness, the evidence of unusual prosperity, it ought to have an\nendowment of one million dollars.\n\nEducation is the most costly of all philanthropic enterprises. The\nfollowing reason recently expressed for a large endowment of the College\nBoard applies with equal force to the Freedmen's Board.\n\n \"A million dollar corporation is now considerably more than twice as\n efficient, as an instrument to accomplish results than one of a half\n million. In this day of large things the men who are interested in\n education, prefer to employ as their agent, an organization whose\n resources are large enough to place its permanent and financial\n stability beyond question. A bank with a million dollars of capital\n has considerable advantage over one having only a quarter of a\n million. The law, 'To him that hath shall be given,' still prevails\n among the children of men.\"\n\nThe members of the Freedmen's Board have been selected, because of their\nmanifest interest in the educational and spiritual welfare of the\ncolored people; and they are conscientiously striving, to the best of\ntheir ability, to promote the interests of the Freedmen, in behalf of\nthe great body of generous hearted christian people whom they represent.\n\nThe work of the Freedmen's Board has hitherto by its charter been\nlimited to the Freedmen in southern states. At the next General\nAssembly, an effort will be made to extend its work, so as to include\nthe negroes in the northern states.\n\n\n\n\nX\n\nSPECIAL BENEFACTORS.\n\nGEORGE PEABODY.--JOHN F. SLATER.--DANIEL HAND.--EMILINE CUSHING.--ANNA\nT. JEANES.--CAROLINE PHELPS STOKES.--JOHN D. ROCKEFELLER.--NEGRO\nPHILANTHROPISTS.\n\n \"He loveth our nation and hath built us a synagogue.\"\n\n\nThe educational needs of the Freedman have called forth several large\nbenefactions from individual contributors. George Peabody of Danvers,\nMassachusetts, in 1867 and 1869, established a fund of $3,500,000 for\nthe promotion of general education in the South. One half of this amount\nhappened to prove unavailable. A large part of the remainder was used in\nthe establishment and endowment of the Peabody teachers college for\nwhites at Nashville, Tennessee, leaving only a small part of it for use\namong the Freedmen.\n\nIn 1882, John F. Slater of Norwich, Connecticut, created a trust fund of\n$1,000,000, for the purpose of uplifting the emancipated population of\nthe southern states and their posterity. The income of this fund, now\nincreased to $1,500,000, is used to promote normal and industrial\neducation.\n\nIn 1888 Daniel Hand of Guilford, Connecticut, gave the American\nMissionary Association of the Congregational church $1,000,000, and a\nresiduary estate of $500,000 to aid in the education of the Negro.\n\nIn 1895 Miss Emiline Cushing of Boston left $23,000 for the same object.\n\nIn 1907 Miss Anna T. Jeanes of Philadelphia, Pa., left an endowment fund\nof $1,000,000 to aid in maintaining elementary schools among the\nFreedmen. Booker T. Washington was named as one of two trustees of this\nfund. Its distribution contemplates a three fold plan. First, something\nadditional is to be secured from the school authorities. Second, the\nco-operative efforts of the people are essential. Third, the\neffectiveness of the school is improved and its neighborhood influence\nwidened by the introduction of industrial features. In 1911, the income\nfrom this fund was so widely distributed as to reach the work in as many\nas 111 counties in 12 different states; and summer schools were aided in\nsix of them.\n\nIn 1909 Miss Caroline Phelps Stokes created a fund of $300,000 for the\nerection of tenement houses in New York City; and the education of\nnegroes and Indians, through industrial schools.\n\nFrom 1902 to 1909, John D. Rockefeller gave $53,000,000 to establish a\nfund for the promotion of general education in the United States. The\nschools of the Freedmen have received from this fund $532,015.\n\n\nNEGRO PHILANTHROPISTS\n\nThe Freedmen have fallen heir to the estates of some free negroes, that\nbecame wealthy. It is interesting to note the following ones.\n\nTommy Lafon of New Orleans, a dealer in dry goods and real estate, in\n1893, left for charitable purposes among his people, an estate appraised\nat $413,000.\n\nMary E. Shaw of New York City, left Tuskeegee Colored Institute $38,000.\n\nCol. John McKee of Philadelphia, at his death in 1902, left about\n$1,000,000 worth of property for education, including a provision for\nthe establishment of a college to bear his name.\n\nAnna Marie Fisher, of Brooklyn, N. Y., in 1911, having an estate of\n$65,000 left $26,000 for educational institutions.\n\nThe successful achievement of these four free Negroes and their generous\nregard for the welfare of their kin-folks, suggest the possibilities of\nwhich they are capable, as financiers and philanthropists, when\ncircumstances are favorable.\n\n\n\n\nPART II\n\nOAK HILL INDUSTRIAL ACADEMY\n\n\n \"It is said that the Athenians erected a statue to AEsop, (564 B.\n C.), who was born a slave; or as Phaedrus phrases it:\n\n \"They placed the slave upon an eternal pedestal,\"\n\n \"Sir, for what the enfranchised slaves did for the cause of\n constitutional liberty in this country, the American people should\n imitate the Athenians and, by training the slave for usefulness,\n place him upon an eternal pedestal. Their conduct has been beyond\n all praise.\n\n \"They have been patient and docile; they have been loyal to their\n masters, to the country, and to those with whom they are associated;\n but, as I said before, no other people ever endured patiently such\n injustice and wrong. Despotism makes nihilists; tyranny makes\n socialists and communists; and injustice is the great manufacturer\n of dynamite. The thief robs himself; the adulterer pollutes himself;\n and the murderer inflicts a deeper wound upon himself than that\n which slays his victim.\n\n \"If my voice can reach this proscribed and unfortunate class, I\n appeal to them to continue, as they have begun, to endure to the\n end; and thus to commend themselves to the favorable judgment of\n mankind; and to rely for their safety upon the ultimate appeal to\n the conscience of the human race.\"--John J. Ingalls, U. S. Senate,\n 1890.\n\n\n\n\nTHE NATIVE OAK HILL SCHOOL\n\n1876-1886\n\nCHURCH ORGANIZED JUNE 29, 1869.--SUNDAY SCHOOL IN 1876.--SCHOOL HOUSE,\n1878.--OLD LOG HOUSE, 1884.--APPEAL FOR ACADEMY.\n\n \"The vineyard which thy right hand hath planted.\"\n \"Who hath despised the day of small things?\"\n\n As the preaching of the gospel and the organization\n of a church preceded the establishment\n of the school, the following facts\n in regard to the church are first noted.\n\n\nTHE OAK HILL PRESBYTERIAN CHURCH\n\nThe Oak Hill Presbyterian church was organized about June 29, 1869, with\nsix members, namely, Henry Crittenden, who was ordained an elder, Teena\nCrittenden, his wife, J. Ross Shoals and his wife Hettie Shoals, Emily\nHarris and Reindeer Clark.\n\nThe services at first were held in the home and later in an arbor at the\nhome of Henry Crittenden, one mile east of the present town of Valliant,\nand now known as the home of James and Johnson Shoals. After a few years\nthe place of meeting was transferred to an arbor about two miles\nsouthwest of Crittenden's, and two years later, 1878, to the Oak Hill\nschoolhouse, a frame building erected that year on the main east and\nwest road north of Red river. It was located on the southwest quarter\nof section 27, near the site on which Valliant was located in 1902. It\nis reported, that Henry Crittenden was the principal contributor towards\nthe erection of this building. His cash income though meager was greater\nthan others and he gave freely in order that a suitable place might be\nprovided both for public worship and a day school for the neighborhood.\n\nParson Charles W. Stewart of Doaksville, a representative of the last\ngeneration of those who were slaves to the Indians, was the minister in\ncharge from the time of organization until the spring of 1893, when he\nretired from the ministry. He was succeeded at Oak Hill by Rev. Edward\nG. Haymaker, the superintendent of the academy, who continued a period\nof eleven years. He was succeeded by Rev. R. E. Flickinger, whose\npastorate of nearly eight years was eventfully ended at the dedication\nof the new colored Presbyterian church at Garvin, on October 3, 1912.\nRev. William H. Carroll, relinquishing his work on that same day as the\nfirst resident pastor of the Garvin church became the immediate\nsuccessor at Oak Hill.\n\nThose who served as elders of the Oak Hill church and are now dead were\nHenry Crittenden, J. Ross Shoals, Robert Hall, Jack A. Thomas and Samuel\nA. Folsom. The elders in 1912 are James R. Crabtree, Matt Brown and\nSolomon H. Buchanan.\n\nIn 1912 a site for a new chapel, intended only for the uses of the local\ncongregation, was purchased in a suburb on the west side of Valliant.\nThe trustees chosen at this time were Mitchell S. Stewart, formerly an\nelder, Matt Brown and James R. Crabtree. They were duly authorized to\nincorporate and manage the erection of the new church building.\n\n\nTHE NATIVE OAK HILL SCHOOL\n\nThe Negroes who were slaves of the Indians, about the year 1880 were\nenrolled and adopted as citizens, by the tribes to which they\nrespectively belonged, and they then became entitled to a small part of\ntheir public school funds. The amount accorded the Choctaw Freedmen was\nabout one dollar a year for a pupil that was enrolled as attending\nschool. This made possible the employment of a teacher for a short term\nof three months in the vicinity of a few villages, where a large\nenrollment could be secured, but left unsupplied the greater number\nliving in the sparsely settled neighborhoods.\n\nOur Board of Missions for Freedmen, ever since its organization, has\nmade it the duty of every negro minister commissioned by it, to maintain\na school in their respective chapels several months each year, in order\nthat the children of the community might have an opportunity to learn to\nread the Bible.\n\nThe first native teacher in the Oak Hill congregation was J. Ross\nShoals, one of the elders of the church, who had a large family and\nprincipally of boys. His work was that of a Bible reader or Sunday\nSchool teacher. About the year 1876 he began to hold meetings in the\nsouth arbor on Sabbath afternoons for the purpose of teaching both old\nand young to read the Bible with him. Nathan Mattison succeeded him the\nnext year at the same place as a Sabbath school teacher.\n\nIn 1878, George M. Dallas, a carpenter, was employed to build a small\nframe school house on the southwest quarter of section 27, and after its\ncompletion he taught that year the first term of week day school among\nthe colored people of that section. Others that succeeded Dallas, as\nteachers in this frame school house, were Mary Rounds, Henry Williams\nand Lee Bibbs.\n\n\nOLD LOG HOUSE\n\nIn 1884, Henry Williams transferred the day school to the \"old log\nhouse\" on the northeast quarter of section 29, a mile and a half\nnorthwest of the school house. The motive for this change was the fact\nthere was no supply of good water near the school house, while at the\nnew location there was a good well and a large vacant building available\nfor use.\n\nRobin Clark, its owner and last occupant was an active member of the Oak\nHill church.\n\nAfter occupying this building one or two years he moved to another one\nnear Red river and generously tendered the free use of this one for the\nOak Hill school. In 1885 Henry Friarson, another native teacher, taught\nthe school in this same \"old log house.\"\n\nAll of these native teachers did the best they could, but deeply felt\ntheir insufficiency for the task laid on them, by the pressure of an\nurgent necessity. All had personal knowledge of the existence and\nunusual privileges afforded the children and youth of the Choctaws at\nWheelock and Spencer Academies. It was also easy for them to see that as\nfarmers they succeeded as well in securing good results from the\ncultivation of the soil as many of their Choctaw neighbors, and this\nfact tended to increase their desire to have a \"fair chance\" and equal\nshare in the matter of educational privileges for their children.\n\nThe Oak Hill church and school happened to be near the center of the\nwidely scattered group of a half dozen churches that formed the monthly\ncircuit of Parson Charles W. Stewart. All who were interested in\nsecuring a good mission school approved this location as the most\nconvenient for all of them, and, heartily uniting in an appeal for one,\npledged their united support of it, when it should be established.\n\n\nAPPEAL FOR OAK HILL\n\nThe appeal of the Choctaw Freedmen was presented to the Presbyterian\nBoard of Missions for Freedmen by Rev. Alexander Reid and Rev. John\nEdwards, the missionaries in charge of the Indian work at Spencer and\nWheelock Academies, respectively.\n\nIn the early days many of the old Negroes were located near these\neducational institutions and they were sometimes sent by their masters\nto work for the missionaries. These men living in their midst had\nopportunity to witness their extreme poverty, utter ignorance and\ngeneral degradation. They also heard their personal appeals for the\nlight of knowledge and Bible truth. Their sympathetic interest was\nawakened and began to manifest itself towards them.\n\nThey were occasionally accorded the privilege of attending religious\nservices, and at Doaksville, during the ministry of Rev. Cyrus\nKingsbury, were permitted to hold occasional Sabbath afternoon meetings\nin the Choctaw church. Primers, catechisms and testaments were sometimes\npresented to them, and in this way a few of them learned to read the\nBible. The kindly interest of these missionaries won their esteem and\nconfidence and awakened in many of them an abiding love and affection\nfor the Presbyterian church.\n\nIt is related that when one of them was asked to unite with another\nchurch because it was \"more free\" he replied, \"You are too free for me,\nI need a stricter church. I believe in staying by the old missionaries.\nThey were our friends when we were slaves. They treated us well and did\nus good, and I mean to stay by their church as long as I live.\"\n\n\nSLAVERY AMONG INDIANS\n\nThe state of religion among all of the people, both Indians and Negroes,\nwas low, \"very low\". One of the missionaries described that of the\nNegroes as being like that of the Samaritans. \"They fear the Lord and\nserve their own gods. As their fathers did, so do they. Their condition\nis bad, morally and religiously.\"\n\nIt could not easily have been otherwise. The tendency of slavery, under\nthe most favorable conditions has always been in the direction of a low\nstandard of morals and life. Slavery to untutored Indians, in a sparsely\nsettled timber country, suggests the most deplorable condition\nimaginable. Such a slave lacking the example of intelligence and\nuprightness, often common among white masters, was subjected to\ngenerations of training in every phase of depravity and had no incentive\nwhatever to live a better life.\n\nWhen, however, these slaves of the Indians were accorded their freedom\nand became entitled to a part of the public school fund of the Choctaws,\nthey manifested an earnest desire to have ministers and teachers sent\nthem, that they might have churches and schools of their own.\n\nTheir great need was a boarding school where the boys and girls\nespecially those in the remote and neglected rural districts, could be\ntaken from their homes and trained under the personal supervision of\nchristian teachers, to a higher standard of living, and, some at least,\nbecome fitted to serve as teachers of their own people.\n\n\n\n\nXII\n\nERA OF ELIZA HARTFORD\n\n1886-1888.\n\nTHE HEROIC PIONEER.--FEBRUARY 14, 1886.--BOARDING SCHOOL, APRIL 15th,\n1886.--PRISCILLA G. HAYMAKER.--NEW SCHOOL BUILDING IN 1887.--ANNA E.\nCAMPBELL.\n\n \"I'll go where you want me to go.\"\n\n\nThe story of Oak Hill as an Industrial Academy, begins with the work of\nMiss Eliza Hartford of Steubenville, Ohio, the first white teacher in\nthe \"Old Log house\". She was commissioned by the Freedmen's Board in\nJanuary, 1886, and was sent in response to the appeal of the colored\npeople of the Choctaw Nation.\n\nThe missionaries, Reid and Edwards, had commended as the most favorable\nlocation for such an educational institution the rural neighborhood\noccupied by the Oak Hill church, two miles east of Clear Creek in the\nvalley of Red river.\n\nThey referred to this as a \"pivotal location\" for such a school, and\nwrote, \"Here we want to see a good school established that shall grow\ninto a normal academy. The location is central and healthful. If in\ncharge of white teachers, such a school will attract scholars from all\nthe other settlements.\"\n\n\nHEROIC PIONEER\n\nOak Hill, like other schools of its kind, had its early period of heroic\neffort and self-sacrificing toil, before the usual comforts and\nconveniences of civilized life could be enjoyed. This was true of the\nentire period of service on the part of Miss Hartford, February 1886 to\nAugust 1888.\n\nWhen she arrived at Wheelock, where she met a friend, Miss Elder,\nengaged in teaching the Indians, Rev. John Edwards served as an aid, in\nmaking a tour of inspection over the field, of which she was to be the\nmissionary teacher and physician. This journey was made on horseback,\nwhich was the most speedy and comfortable mode of travel, over the rough\nand winding trails through the timber at that time.\n\nAs a result of this survey and a call at the home of Henry Crittenden,\nan elder of the Oak Hill church and a \"local trustee of the\nneighborhood, under the Choctaw law,\" it was decided that the \"old log\nhouse\" was the best place to establish the school; and the best place\nfor her to live was at the home of the colored elder, Henry Crittenden,\nthree miles east. She was expected to make her daily journeys on\nhorseback; and, in connection with the work of the school, to visit the\npeople at their homes, furnish medicines for the sick and give\ninstruction in regard to their care.\n\nIn her description of the old log house Miss Hartford states, \"The\nwindows are without sash or glass and the roof full of holes. The\nchimneys are of hewn stone, strong and massive. The house is of hewed\nlogs, two stories in height and stands high in the midst of a fine\nlocust grove. The well of water near it seems as famous as Jacob's\nwell.\"\n\nAt the request of Mr. Edwards the colored people in the vicinity, after\nrepairing the roof and windows, cleaned, scrubbed and whitewashed the\ninside of this old log house, and thus prepared it for its new and noble\nera of usefulness.\n\n[Illustration: ELIZA HARTFORD.]\n\n[Illustration: ANNA E. CAMPBELL.]\n\n[Illustration: PRISCILLA G. HAYMAKER.]\n\n[Illustration: REV. EDWARD G. HAYMAKER.]\n\n[Illustration: THE GIRLS' HALL, 1889-1910.]\n\n[Illustration: THE OLD FARM HOUSE.\nThe Pioneer Home of a Choctaw Chief, Leflore, and of the Oak Hill School.]\n\n\nFEBRUARY 14, 1886\n\nOn Sabbath, February 14, 1886, one week after the arrival of Miss\nHartford, her first meeting was held and a Sunday school was organized\nunder her leadership. At its close a prayer-meeting was held in which she\nread the scriptures, the hymns and a sermon.\n\nOn Tuesday, February 16, 1886, the school was opened with seven pupils.\nThe opening exercises consisted in the reading of a chapter by the new\nteacher, the singing of a hymn and prayer by elder Henry Crittenden. The\nlatter was profoundly impressed with the fact that, in the auspicious\nopening of the school that morning, the colored people of that section\nwere realizing the answer to their oft repeated prayers, the fulfilment\nof their long delayed hopes.\n\nThe new teacher had never heard such a prayer in any school she ever\nattended. He thanked Our Heavenly Father, \"That the prayers of his\npeople were answered. In their bondage they had cried unto Him and He\nhad heard their cry. In their ignorance and darkness they had asked for\nlight and the light had come.\" He prayed for the teacher that \"God would\ngive her wisdom and enable her to be faithful.\" He prayed for the\nchildren and their parents that, \"they might be able to see and\nappreciate what God had done for them,\" and for the school, \"that it\nmight abide with them and become an uplifting power to them and their\nchildren.\"\n\nOn the following Monday the number of the pupils had increased to\nfourteen. The chills were prevalent and frequently half the pupils would\nbe seen huddling around the log fire in the chimney fireplace, and\nmaking a chattering noise with their teeth.\n\n\nA BOARDING SCHOOL\n\nOn April 15, 1886, Miss Hartford began to live at the school building\nand some of the pupils brought their corn-meal so they might live \"wid\nde teacher,\" and Oak Hill became a boarding school with an enrollment of\n24 pupils.\n\nAt a prayer meeting of the women held soon after this event, it was\ndecided to build a kitchen at the west end of the log house so \"de\nchillen might have a place to bake and eat their corn bread.\" While they\nwere building this kitchen a man who saw them said to Miss Hartford, \"It\nmakes the men feel mighty mean to see the women doing that work.\" She\nrepeated to him the following words from the third verse of the fourth\nchapter of Paul's epistle to the Philippians: \"I entreat thee also, true\nyokefellow, help those women which labor with me in the gospel, whose\nnames are in the book of life.\" The result was very gratifying. He got\nhis team, hauled the rest of the materials and then helped them to\ncomplete it. This improvement increased the facilities and also the\ngeneral interest in the school.\n\nIn September 1886 pupils began to arrive from distant places and whilst\nsome of them were retained in the building others were located among the\nfriends in the neighborhood. In February following, all the available\nroom in the log house was occupied and the work of the school proving\ntoo great for one teacher, another one was requested. The institution\nhad now acquired the name, \"Oak Hill Industrial School.\"\n\nPRISCILLA G. HAYMAKER\n\nIn April 1887, Miss Priscilla G. Haymaker, of Newlonsburg, Westmoreland\ncounty, Pa., arrived to aid in the management of the school, and this\nevent was the occasion for another thanksgiving on the part of the\npeople. At a meeting then held they decided to build a house that could\nbe used for a school house and chapel, using the materials in the Oak\nHill school building of 1878. The men agreed to donate all the work they\ncould, and, with ox teams, delivered the lumber in the old building. The\nBoard gave $50.00 and Rev. John Edwards $25.00 towards the purchase of\nnew lumber. It fell to the lot of Miss Hartford and Elder Henry\nCrittenden to pay some of the balances due on this building, and their\ncontributions were remarkably large ones for those early days.\n\nMiss Hartford, at the time this building was undertaken, was given\nspecial permission to solicit money to furnish the new school building,\nto fit up the \"old log house\" for a boarding house, and scholarships of\n$15.00 each. She went east and returning in August found the new\nbuilding ready for the desks.\n\nMiss Haymaker solicited and received the promise of a large bell that\nhad been used by her father on the old farm at Newlonsburg, Pa., that\nthe people might rejoice over the possession not merely of a chapel and\nschool building, but one \"wid a bell.\"\n\nThe time appointed for opening the fall term was now near at hand and\nyet the old log house was not ready for the boarders, that were expected\nsoon to fill it, owing to the fact no workmen could be found to do the\nwork. Miss Hartford and Miss Haymaker, with the help of a boy, made the\nbedsteads and tables with their own hands, the latter manifesting\nconsiderable skill in the use of the saw and hammer. On September 1st\nthe boarders began to arrive and on the 15th, 60 pupils were enrolled of\nwhom 36 were boarders. Every boarder was expected to bring 12 bushels of\ncorn, and with scholarships of $15.00 each, there was no danger of\nstarving. The girls were required to do the housework and the boys to\nprovide the wood. Miss Haymaker was not used to roughing it and before\nthe close of November she was compelled to return to her home, broken in\nhealth.\n\n\nANNA E. CAMPBELL\n\nMiss Anna E. Campbell of Midway, Pa., who had previously been sent for,\narrived at Oak Hill two days after the departure of Miss Haymaker, and\nwith her the long expected bell, from the old home of the latter. The\nfollowing Sabbath, the first one on which they were called together for\nworship by the clarion tones of the new bell, was another glad day for\nthe people, and they extended to Miss Campbell a very cordial welcome,\nas the new assistant of Miss Hartford. She remained until the end of the\nterm, June 15th, 1888.\n\nMiss Campbell held temperance meetings every Saturday and some objected\nto them, because \"dey was teachin de risin generashun dat it was wrong\nto drink whiskey or use tobacco, while de Bible said it was good for de\nstomik.\" During this second term six of the pupils, repeated the\nCatechism and nine united with the church.\n\nDuring the summer of 1888 Miss Hartford remained alone to take care of\nthe homeless children, and maintain the Sunday school and prayer\nmeeting. Other parents began to call and plead for room for their\nchildren. Believing the time had come when another and a larger building\nwas necessary in order to receive them, she rode a long distance to\nconfer with a carpenter, in regard to the erection and cost of a frame\nbuilding for boarders. He arranged to call and make an estimate, but\nwhile she waited for him, her health began to fail. The exposures,\nburdens and privations proved too great for her, single handed and\nalone, and she felt constrained to return to her home. She was unable to\nreturn to Oak Hill and died at Richmond, Ohio, July 9, 1901. Miss\nCampbell was also unable to return and the school was left without a\nteacher.\n\n\n\n\nXIII\n\nEARLY REMINISCENCES\n\nELIZA HARTFORD.--PRISCILLA G. HAYMAKER.--ANNA E. CAMPBELL.--THE NIGHT\nSCHOOL.--HARDSHIPS AT OAK HILL.\n\n \"Books are keys to wisdom's treasures;\n Books are gates to lands of pleasure;\n Books are paths that upward lead;\n Books are friends. Come let us read.\"\n\n\nThe following reminiscences, gleaned from letters written by these three\nheroic young lady teachers, will be read with interest. They discover in\ntheir own language, their feelings of hopefulness and loyalty while\ncoping with unexpected embarrassments and unusual privations. Single\nhanded and alone they penetrated the wilds of Indian Territory to a\nsecluded spot, where they were a half day's ride from their nearest\nwhite friends, and thirty-five miles from the railway.\n\nHolding aloft the Bible, the true standard of the cross, they rallied\nthe ignorant and uncivilized natives appreciatingly around it, more\nworthily and long before our famous explorers decorated the North Pole\nwith the American flag.\n\nThe mail was carried once a week from Clarksville to Wheelock, ten miles\neast, the nearest post office.\n\n\nTEACHING ELIZABETH WASHING\n\nAt the end of her first year, March 19, 1887, when she was still working\nalone, having school, Sunday school, preaching and boarding house all\nin the old log house, Miss Hartford wrote to a friend, as follows:\n\n\"This ought to be a resting day for me, but I am always tired on\nSaturday. This has been my wash day and I will give you my experience\nwith a girl of fifteen, who is very ignorant about the simplest things\nrelating to work. It is useless to tell Elizabeth how to do any work,\nunless one goes with her and shows her every change. Today I had her\nwash her own clothes by my side, while I washed mine, to show her how,\nand how speedily she ought to do her own work. The only way to succeed\nin having them work is to work with them.\"\n\n\"These poor Freedmen have a just claim on the church. They are far below\ntheir white brothers and sisters, but they are not to be blamed for it.\nSlavery has made them so, and we must do something to lift them up. This\nhowever, will not be done by sending them to expensive schools, to make\nladies and gentlemen of them, but where they will learn to work\nthoughtfully and be taught the pure religion of the Bible. The worst\nones among them are very religious in their way.\"\n\n\nA \"FEELIN' MEETIN'\"\n\n\"On last Sabbath we had an example of the way they like to do things.\nTheir old black preacher always preaches on the Sunday school lesson. He\ncomes early to hear what I say and then 'enlarges on de subject in de\nafternoon.' I cannot tell you how hard it is sometimes to sit still and\nlisten to the old man's explanations. Last Sabbath he dwelt a long time\n'on de fact Rebecca was a shameful deceiver an dat Jacob was another\none.'\"\n\n\"In the afternoon, after two hours of preaching services he concluded,\n'as it was still early in de day' they would sing a hymn and any who\nwished to jine de church could come 'for'ud and give us der hand.'\"\n\n\"As soon as they started to sing, a woman fell in some sort of spell.\nShe was sitting near me on the same bench. Instantly it occurred to me\nthey were getting up one of their 'feelin' meetin's', as they call them,\nand I was frightened half out of my wits. Fearing they would get to\nshouting and pounding each other, I ran out as fast as I could. There\nwere about fifty of them packed in one little room sixteen feet square\nand I was up in front. It was one of the friendly tribe that shouted,\nand had I been wise, I would have known what was coming. My flight\nspoiled the meeting, but if you would appreciate my feelings just\nimagine you are alone in a small room with fifty darkies and fifteen or\ntwenty of them commence shouting and breaking benches. I had a severe\nheadache and have not felt well all week.\"\n\n\"After I ran out the people laughed and the poor woman recovered quite\nsuddenly. By the time I was safe in my own room the meeting was\ndismissed. I was nervous and discouraged. I called the old preacher to\nmy room and gave him a lecture. He said he did not believe in shouting\nand had no idea of any one doing so. I am afraid some of the shouting\nones will be offended but I could not help it. It was the first time I\nhave felt afraid since I came here.\"\n\n\"The school children think it was the 'best meetin' they were ever at.'\nThey say 'Miss Hartford did look so funny when she got scared.' I tell\nthem they may laugh at me but not at the poor woman who shouted. I tell\nthem that shouting and falling in fits is not religion, that the poor\nwoman was probably a good christian, but her shouting and spells do not\nmake her one.\"\n\n\"'Mamma says,' said one of them, 'that she first took religion wid one\nof them spells and dey allus' come when she gits happy.'\"\n\n\"Poor things! I tell you this to show you in what a sad state they are.\nThey have had enough preaching to make them think they are religious,\nbut have had no real Bible teaching, and there are ten thousand of them\nin this nation. The Board has concluded to send Miss Haymaker here and I\nam glad.\"\n\n\nBOTHERSOME \"BREDDERIN\"\n\nThe Board talks about sending a new preacher here, I hope they will send\na strong healthy consecrated white man. A sickly man has no business\nhere. Common sense and grit are needed more than learning. It will be no\neasy task for a white preacher to manage these black Presbyterians. I\nsuspect it will require more tact and will power to manage this set,\nthan one of our city churches.\n\nA half dozen old fellows claiming to be elders tried to run 'de Sunday\nSchool and de teacher' until I read to them a letter from Dr. Allen,\nsecretary of the Board. Not one of them can read, but they take great\npride in being elders.\n\n[Illustration: MRS. M. E. CROWE.]\n\n[Illustration: CARRIE E. CROWE.]\n\n[Illustration: ANNA T. HUNTER.]\n\n[Illustration: MARTHA HUNTER.]\n\n[Illustration: James McGuire and Others, 1901.]\n\nSome were appointed elders in other churches and they think that makes\nthem elders here. It will be a sad day to them when they learn they are\nnot elders here, and I fear they will not then be willing to remain as\nmembers.\n\nI have written you a long letter and it is all about the darkies; but no\ndoubt you are expecting that.\n\n\nHARD WORK AND MISERABLE LIVING\n\n\"I am not so strong, in fact feel ten years older than one year ago. I\nfear I cannot stand the heat this summer. I said 'heat' but do not mean\nthat exactly. This climate is rather pleasant, if we could only provide\ncomforts. It is the constant hard work and miserable way of living that\nmakes it so bad.\n\n\"No white person could eat what these women prepare,--bread, always of\ncorn, and fat pork, swimming in grease. Give them flour, they stir in a\nlot of soda and serve you biscuit as green as grass. They have no idea\nof better cooking and will not take the pains to do better. We are going\nto teach them to cook, scrub and wash clothes.\n\n\"Write soon and tell me whether you called on mother, when you were in\nSteubenville.\n\n\"Your Friend,\n Eliza Hartford.\"\n\nSix months later when she returned from a short visit to her mother she\nwrites:\n\n \"The weeds were so high I could scarcely see the house. I had to pay\n forty dollars from my own earnings on lumber hauled for the new\n school building, but which Elder Crittenden says, was taken by\n thieves. I paid it to save our credit and am glad I had it to give.\n\n \"We have now nineteen boarders. I am almost worked to death and it\n takes all my patience to stand it.\"\n\n\nBETSY BOBBET\n\nA letter dated January 6, 1888, bears the stamp, \"Oak Hill Industrial\nAcademy.\" A change in her assistants had taken place in November\nprevious and she writes:\n\n \"Miss Haymaker before leaving had miserable health and I have had a\n hard time since my return. I think Miss Campbell will do well. The\n attendance now ranges from 45 to 60 and I am not able to do\n anything except the school work. Four of the children have had\n chills and fever, and I have had to rise at night to care for them.\n I have been trying to do the work of three people and not complain.\n Still I'd like to grumble a little, if I could find the right one to\n talk to. I am beginning to feel a little like Josiah Allen's wife,\n when she said, 'Betsy Bobbet, you're a fool, or else me.'\n\n \"Still I had rather be regarded foolish, by working hard for the\n good of others, than take advantage of another.\n\n \"Pray for me for I need your prayers.\n\n \"Eliza Hartford.\"\n\n\nMISS HAYMAKER'S EVENTFUL JOURNEY.\n\nMiss Priscilla G. Haymaker made her first journey to Oak Hill about the\nfirst of April, 1887. She passed by way of St. Louis to Texarkana,\nArkansas, 50 miles east of Clarksville, over the Iron Mountain railway.\nThis part of the journey was made during the night, and most of the time\nshe was the only lady in the car. The crowd on the train was one of\nruffians, who spent the time playing cards, drinking whiskey and showing\ntheir revolvers.\n\nThe conductor said to her, \"Lady you have a rough crowd to ride with to\nnight, but I will not leave you long.\" He was as good as his word. He\nsat in the seat with her when in the car and returned promptly when\nrequired to be absent.\n\nAt Clarksville she found the driver from Wheelock awaiting her arrival\nat the hotel. As early as four o'clock the next morning everything was\nin readiness for making the trip to Wheelock in a covered wagon. It soon\nbegan to rain and continued raining all day. It was 8 o'clock at night\nwhen the team arrived at Wheelock.\n\nThe cordial welcome extended by Rev. John Edwards, Superintendent, and\nhis wife and the teachers at Wheelock Academy, was one not soon to be\nforgotten. It was greatly appreciated and enabled her to feel she had\ngotten back again to a place of civilization.\n\nMiss Haymaker, the first assistant of Miss Hartford, April to November\n1887, was a native of Newlonsburg, Pa., daughter of George R. and\nPriscilla Haymaker.\n\nOn October 1, 1890, she returned to Oak Hill and served as the principal\nteacher in the Academy the next six years. In the fall of 1892 she was\njoined by her brother Rev. E. G. Haymaker, who then became\nsuperintendent. On October 13, 1896, she became the wife of John Blair\nof Chambersburg, Pa., and they still reside there.\n\n\nMISS CAMPBELL'S TRIP FROM CLARKSVILLE.\n\nMiss Anna E. Campbell, the successor of Miss Haymaker arrived at\nClarksville, the same day the latter passed through that place on her\nway home in November, 1887.\n\nThe proprietor of the hotel called her very early the next morning and\ninformed her he had secured a mule team driven by a negro to take her to\nOak Hill. When she was leaving the hotel he solicitously inquired,\n\n\"Do you carry a gun?\"\n\n\"No I haven't any weapon except a little pocket knife,\" she answered. He\nthen said, \"In going into Indian Territory you ought to have a gun, you\nmay need it.\"\n\nMr. Moore, the railway agent, a man from Ohio, noticing by the check of\nher trunk, that she came from Pennsylvania, was very courteous and gave\nhis name. He charged the driver to protect the lady at the risk of his\nown life; all of which he solemnly promised to do, by promptly\nanswering, \"Yes sah, dat I will.\"\n\nThe bell and two barrels of clothing for Oak Hill were put on the wagon\nand they made the load a pretty good one for the team. After driving\nnorthward all day it began to grow dark and they had not yet reached the\nferry across Red River. The crossing was made however without accident.\n\nWhen the landing had been completed the driver remarked:\n\n\"I don't reckon we will get dar, 'coz I doesn't know de way now.\"\n\nFortunately there were several houses not very far away on the bluff\nalong the river, and after a few inquiries, a white family was found\nthat very kindly gave Miss Campbell shelter for the night.\n\nThe woman at once offered her a sniff of snuff as a token of good will.\nWhen the snuff was very politely declined, she laconically remarked:\n\n\"Well, some folks don't.\"\n\nMiss Campbell arrived at Oak Hill, ten miles distant from the ferry, the\nnext day, after experiencing a \"stuck fast\" in the mud on the way.\n\nMiss Campbell was a native of Midway, Washington county. Pa. She became\nthe assistant of Miss Hartford in November, 1887, two days after the\ndeparture of Miss Haymaker and remained until June 15, 1888. At that\ntime she expected to return about the first of October following. But\nwhen her trunk had been packed for that purpose circumstances arose at\nhome that made it necessary for her to remain and take care of her\nparents, both of whom were aged and infirm. On March 7, 1905, she became\nthe wife of James H. McClusky and now lives on a well cultivated\nproductive farm near Monongahela, Pa.\n\n\nMISS HARTFORD'S NIGHT SCHOOL.\n\nOn requesting Alexander M. Reid, D. D., of Steubenville, Ohio, the early\nhome of Eliza Hartford to obtain and send a photo of her, he reported\nher death at Richmond, Ohio, July 9, 1901; and stating that a photo\ncould not be found among her relatives, sent instead the following\nbeautiful incident, growing out of her work as a teacher of night school\nin that place before she came to Oak Hill.\n\n\nMATTHEW FINDING HIS OPPORTUNITY\n\nRev. Charles C. Beatty, D. D., a former Moderator of the General\nAssembly who had become almost totally blind, at the close of a prayer\nmeeting held in the Second Presbyterian church, said to Miss Hartford,\n\"Could you not name one of your boys here to lead me home?\"\n\nShe replied, \"Yes, here is Matthew Rutherford; he will lead you home.\"\n\nOn the way home Dr. Beatty asked Matthew, what he was doing: He replied,\n\"I dig coal in the day time and go to the school of Miss Hartford at\nnight.\"\n\nWhen near home Dr. Beatty inquired, \"Matthew, how would you like to go\nto school and get an education?\" He said, \"I would like it very much.\"\n\nDr. Beatty then said, \"Matthew, you may quit digging coal and go through\nthe school and High School. Then if you have a good standing, I will\nsend you to college. If the Lord should then seem to be calling you to\nbe a minister, I will enable you to pursue your studies at Allegheny\nSeminary.\"\n\nMatthew, who was a native of England and exceedingly grateful for this\nrecognition and counsel, quit the mines and entered school. He graduated\nfrom Washington and Jefferson college in 1884, and from the theological\nSeminary, three years later. Since 1896 he has been the highly esteemed\npastor of the third Presbyterian church, Washington, Pa., and Bible\ninstructor in the college since 1900. He received the degree of Doctor\nof Divinity in 1909.\n\nThis incident serves to illustrate the readiness of the friends of\nChristian Education to aid young people of limited means, who are trying\nto educate themselves; and the care they also take to know they are\nworthy. It also shows the importance of young people industriously and\neconomically doing what they can to help themselves. That is their best\nrecommendation.\n\nIf young Rutherford, while working in the mines, had indulged in\nspending his evenings at places merely of amusement or entertainment as\nmany do, he would have missed the golden opportunity of his life. The\nunexpected and gracious offer came to him, while he was attending night\nschool and the weekly prayer meeting. It was while he was taking\nadvantage of these opportunities for intellectual and moral improvement,\nwithin his reach, that he found the true and faithful friend, whose\nassistance he most needed.\n\n\nHARDSHIPS AT OAK HILL.\n\nMiss Hartford, before coming to Oak Hill, spent several years as a\nteacher among the Mormons at Silver City, Utah. This was a period when\nmissionary work was difficult and dangerous. She resigned that work on\naccount of the failing health of her aged mother.\n\nShe patiently and hopefully endured many privations and hardships in\nfaithfully and energetically carrying forward the work entrusted to\nher. These were greatest at Oak Hill than elsewhere.\n\nAt Oak Hill she was unable to relieve the natural conditions that\nproduce malarial troubles. She felt very deeply the loneliness of\ndwelling in the wilderness, where there was no white person in the\nneighborhood to render assistance in time of special need, or\nsympathetic friend to express a word of comfort and encouragement. Then\nshe could not avoid the incessant strain of continuous work and worry\nunder surroundings and limitations, that could not be removed and tended\nto produce that nervous exhaustion, which results in complete\nprostration. This nervous strain was increased by every advancing step\nin the progress of the work. Relief from this malady is not found in the\nuse of medicines, but in a complete change of scenes, diet and\nemployment. She and her two faithful helpers were compelled to seek this\nform of relief.\n\n\n\n\nXIV\n\nEARLY TIMES AT FOREST.\n\nFOREST CHAPEL.--LIFTING THE COLLECTION.--PRIMITIVE MID-WEEK MEETINGS.\n\n \"I have considered the days of old, the years of ancient times.\"\n\n\nThe following reminiscences of early times at Forest church are narrated\nfor their intrinsic as well as historic interest. The first one reveals\nan order of service, that is very general in the colored churches. It is\none that affords the deacon, if he be a man so disposed, to\nspontaneously introduce considerable native wit and humor into the part\nof the service entrusted to him; and if he does, it very naturally\nprepares the way for unexpected shouts of joy and gladness on the part\nof those who are emotional or subject to the sudden impulse of ecstatic\ndelight.\n\n\nFOREST CHAPEL.\n\nForest Chapel, as is suggested by its name, was located in the large and\ndense oak forest along Red river eight miles south of Wheelock. Its post\noffice has been successively, Wheelock, Fowlerville, Parsons and since\n1906 Millerton. The Forest church was organized by Parson Stewart about\n1886, and was served by him once a month the next seven years. In 1898\nit became a remote part of the field of Rev. William Butler of\nEagletown, who also endeavored to visit it once a month.\n\nThe chapel was a lonely, dingy and dilapidated building, inside as well\nas outside. It was about 20 by 30 feet and was built entirely of rough\nlumber. The side walls consisted of one thickness of wide inch boards,\nnailed at the top and bottom, and having a thin strip over the cracks on\nthe outside. The roof was covered with long, split, oak clapboards, that\ninvariably look black and rough at the end of a year. The pulpit\nconsisted of a box-like arrangement that stood on a small platform at\nthe center of one end. The seats consisted of a half dozen rough benches\nwithout backs, that could be arranged around the stove in cold weather,\nor in three fold groups for a picnic dinner, the middle one being used\nfor a table on such occasions and the other two for seats around it. No\npaint or even white wash ever found a place on this building. It was the\nlargest and best building in the neighborhood, and the popular resort\nfor all of their social gatherings.\n\nThe leading men of the congregation consisted of two elders, both\nvenerable and devout survivors of the slavery period, neither of whom\ncould read, and a deacon, who was one of the only two of the older\npeople who could read a little.\n\n\nLIFTING THE COLLECTION\n\nIt was regarded as the duty of the deacon to \"lift the collection\" at\nthe Sabbath services. This gave him a very prominent part in the\nservices, for the collection is not lifted by passing the hat or basket,\nbut each contributor, after the general call brings their offering and\nlays it either on the pulpit or a little stand near it. However novel\nthis arrangement may at first appear to those unaccustomed to it, it\nmust be remembered that a method somewhat similar to this was in use in\nthe Temple in Jerusalem, when our Lord Jesus, taking his seat opposite\nthe treasury, saw the poor widow cast in her two mites and commended her\nvery highly.\n\nIt was not unusual for the deacon to announce before hand the amount\nneeded and then, as the offerings are presented, to state the amount\nreceived from time to time, until finally the whole amount is obtained.\nThis part of the service was always enlivened by singing some\nsoul-stirring songs, that everybody could sing. Occasionally it would\ntake the form of a good natured rivalry, as to which could appear the\nmost happy and joyous, the deacon, vociferously announcing from time to\ntime as their offerings came in, the latest result of the collection,\nor, the people, whose merry singing would occasionally develop into a\nshout of ecstatic enjoyment, on the part of one or more of their number.\n\n\nPRIMITIVE MID-WEEK MEETINGS\n\nThe early preachers, having monthly appointments, were always very\nfaithful in exhorting and encouraging the elders of their distant\ncongregations to maintain regular Sabbath services, for the study of the\nBible and Catechism, and a mid-week meeting for praise and prayer. The\npeople were encouraged to attend all these meetings and cordially\nco-operate with the elders in making them interesting and instructive.\n\nThe older generation at Forest was one that had a foretaste of slavery\nin their early days, but not a day of school privileges, except as the\nBible was read or taught at their meetings on the Sabbath. The lack of\nschool privileges in the neighborhood and its remote seclusion from the\noutside world, had the effect of leaving these colored people to\ncontinue their primitive ways and methods of doing things, to a later\ndate than in many other more highly favored communities.\n\nThe following narrative contains an account of the mid-week meetings\nheld at Forest about the year 1897 when Miss Bertha L. Ahrens, a white\nmissionary teacher of our Freedmen's Board opened a mission school in\nthe chapel. It shows how the people, that lived in the gross darkness of\nutter ignorance, groped for the light and earnestly endeavored to extend\nit, when the gospel was first presented to them.\n\nThe mid-week meetings are held regularly when not prevented by rain or\ncold weather. The people live in little shanties scattered through the\ntimber near springs of water and are poorly clad. In good weather they\n\"begin to gather\" about 8:30 p.m. and continue to \"gather\" until 9:30,\nwhen Elder \"B.\" taking his place at the left of the pulpit, \"reckons\nthat they's all here that's going to com.\" Elder F. sits down beside him\nand neither of them can read. Deacon L. who serves as chorister,\noccupies a shortseat in front of the pulpit. The wives of the elders,\nthe lady missionary and other leading sisters occupy seats--a bench--at\nthe right of the pulpit.\n\nThe meetings are opened by the deacon, who reads two lines of a hymn\nand, winding out a tune, the people unite in singing them. Two more\nlines continue to be read and sung until the hymn has been completed.\n\nWhen the deacon is not present Elder \"B.\" says: \"Will some of you select\nsomething to sing?\" If no brother is present, who can read, a sister or\nthe missionary, or perhaps one of her school boys, may \"line out\" a hymn\nand may even \"raise it\" but the tune must be one \"the old folks can\nsing.\" If the one who \"raises the tune\" breaks down with it, any one\nmay pick it up and go on with it to the end of the two lines that have\nbeen \"lined out.\"\n\nThe missionary's organ is in position ready for use, but it must be\nsilent in the prayer meeting, and also at the preaching service. It is a\nnew and troublesome innovation. It takes the prominence in the singing,\nthat belongs to the officers of the church. The missionary cannot wind\nand slur the tunes on it, the way the old folks have learned to sing\nthem, and it robs the singing of its old-time sweetness and power. The\norgan therefore remains silent.\n\nAfter the first hymn, Elder \"B.\" who never allows any one else, not even\nthe preacher, to lead the prayer meeting, now calls on some one to \"read\nus a lesson from the Bible.\" This was an innovation introduced into the\nprayer meeting after the arrival of the lady missionary. It is at first\nmerely tolerated, comments and explanations are strictly forbidden.\nThese restrictions in regard to the Bible in the meeting were due to the\ninfluence exerted by the wife of Elder \"B.\" who had been the first real\nleader of the church and was still regarded as a \"mother in Israel,\nwhose opinions should be respected.\" She felt that God had taught her by\nvisions and dreams, and believed he would teach others the same way.\nElder \"F.\" however, is not satisfied till he and others have heard the\n\"Word of God\" and permission to read it is given.\n\n\"Down to pray,\" is the next request of the leader, and the voice of\nevery one present is expected to be heard in this part of the meeting. A\nsister, whose seat is near a window, begs the Lord to \"come this-a-way,\njust a little while, to lay his head in the window and hear his servant\npray.\" A brother near the front door responds approvingly, \"Yes sir,\"\nand bids him, \"Walk in, and take a front seat.\" The prayer of a devout\nsister after one or two petitions, becomes an earnest exhortation to all\nthe sinners to repent and be saved.\n\nSome seemed to believe their prayers have to travel long journeys and\nare better long than short. Some prayers are chanted with a pleasing\nvariety of the voice, while others are agonized by using many\nrepetitions. All are witnessed to by \"amen\" and similar words of\nattestation; for these are \"live christians\", and have no use for \"dead\nmeetings.\"\n\nElder \"F.\" who sits beside the leader, sometimes insists on \"making some\nremarks.\" If the leader whispers to him \"make it short,\" and he does not\ngive good heed, the starting of a familiar hymn is the method adopted to\n\"bring him down.\"\n\nAt a meeting held on the forenoon of Christmas, Elder \"F.\" was feeling\ntoo happy and grateful to restrain himself. His theme was \"Our Wonderful\nSaviour,\" and he began to exhort sinners to open their hearts to him. He\nbecame so absorbed in the greatness and importance of his theme as not\nto heed the usual whisper of the leader or even the starting of the\nfamiliar hymn. The situation is one of embarrassment to the leader. The\none that proves equal to it is Elder \"B.'s\" wife. She walks over to him,\ngrabs him by both arms and pushes him down on his seat, saying, \"Bud,\nyou talks too much, sit down now and keep still.\" She laughs as she says\nthis, the elder smiles as he sits down, and the meeting proceeds in good\nform.\n\nThe usual way of closing the mid-week meeting was about as follows:\nElder \"B.\" says, \"Well we's done about all we can do. Let us sing\nsomething and go home.\" If elder \"F.\" does not call for the new hymn,\nthey have recently learned from the organ.\n\n\"Lord dismiss us with thy blessing,\" they stand and sing a familiar one.\nElder \"B.\" then says: \"Amen!\" and dismisses the congregation with a wave\nof his hand.\n\nIn the Sunday school the attitude of the people toward the Bible, the\norgan and the lady missionary was altogether different. Here she is the\nrecognized leader, both in the singing and Bible instruction. As they\nprofit by her instruction, and listen a few times to some of their\nfamiliar hymns on the organ, the younger people manifest pleasure and\ndelight and the early prejudices of the older ones are gradually\nforgotten.\n\nThe first elders of Forest church were Simon Folsom, Charles Bibbs and\nLee Bibbs. Charles Bashears was soon afterward added to their number and\ndied in 1912. His wife exerted a leading influence in the earlier years\nof this church.\n\nThe allotment of lands in 1905 made it necessary to move Forest church\nto another location; and in 1909, it was moved about two miles east in\nthe valley of Red river.\n\n\n\n\nXV\n\nERA OF JAMES F. McBRIDE\n\n1888-1892\n\nGIRL'S HALL IN 1889.--ADDITIONAL SCHOOL ROOM.--McBRIDE DIES JAN. 29,\n1892--MRS. McBRIDE.\n\n \"Seest thou a man diligent in his business, he shall stand before\n kings, he shall not stand before mean men.\"\n\n\nERA OF SUPT. McBRIDE\n\nAbout October 1, 1888 Mr. and Mrs. James F. McBride arrived to take\ncharge of the work as superintendent and matron. Their arrival was the\noccasion of another joyful meeting on the part of the colored people who\ncame to see the \"suptender, and express their great joy over the new\nstart that was to be given the school.\"\n\nMrs. McBride at a later date, referring to the appearance of things on\nthe day of their arrival at this, their new home, wrote:\n\n \"I can still see how the old log house looked as we drove up; so\n dilapidated. A broken down porch ran along the front of it, and we\n had to climb over an old rail fence to get to it. Our first meal was\n corn bread made with water--without salt--and stewed dried peaches.\"\n\nWhen the school opened they were assisted by Miss Carrie Peck, Celestine\nHodges and Mary Grundy.\n\nA new era was now inaugurated in the management of the school. Ownership\nas yet extended only to the farm buildings, which consisted of the old\nlog house, and barn, purchased from Robin Clark, and the new school\nbuilding. The first effort was now made to utilize two small fields of\ncleared land and the neighboring timber to raise stock and crops for the\nlocal support of the school.\n\n\nGIRLS' HALL\n\nIn 1889 a commodious Girls' Hall was built having ample facilities for\ncarrying and boarding a considerable number of students. The enjoyment\nof anything like ordinary home comforts on the part of the teachers\nbegan with the occupancy of this building. It became the home of the\nfamily of the superintendent, teachers and the girls; and the old log\nhouse was fitted up for occupancy by the boys. An additional room was\nalso added to the school building.\n\nAs the patronage of the school increased Mr. McBride felt there was need\nfor a suitable Boys' Hall. He made the plans for it and, enlisting the\ninterest of the women of Indiana, they provided the money for it. On\nJanuary 29, 1892, after three and one half years of faithful service and\nbefore his hopes could be realized by merely starting the work on the\nnew building, his death occurred and the progress of the improvement\nwork was again arrested.\n\nMr. McBride was educated at Hanover, Indiana, and had previously taught\nin several other schools. He was an active christian worker and had been\nordained a ruling elder in the Presbyterian church. He anticipated the\nfuture needs of the school by planting fruit trees, that, during these\nlater years, have borne bountiful crops of fruit.\n\nThe other assistants of Mr. McBride were Mary Coffland, principal in\n1889 and assistant principal 1890 to 1892; Miss Priscilla G. Haymaker,\nwho returned to serve as principal in 1890 and continued until 1896.\nOther assistants were Anna McBride, Bettie Stewart, colored, and Rilla\nFields who served from the fall of 1891 to the spring of 1895.\n\n\nMRS. J. F. McBRIDE\n\nDuring the next eight months the management of the institution devolved\nupon Mrs. McBride; and she continued to serve as matron until the spring\nof 1899, a period of eleven years. She gave to this institution many of\nher best years for service, and the best work of her life. She became\nspecially interested in a number of young people at Oak Hill and aided\nthem to attend other schools of our Board. She is now living at\nCoalgate, Okla.\n\n\n\n\nXVI\n\nERA OF REV. EDWARD G. HAYMAKER\n\n1892-1904\n\nA TERM ANNOUNCEMENT.--BOYS' HALL 1893.--LAUNDRY AND SMOKEHOUSE,\n1895--MR. AND MRS. HAYMAKER.--MRS. McBRIDE.--OTHER HELPERS.--ANNA AND\nMATTIE HUNTER.--MRS. M. E. CROWE.--PRAYING FOR WATER.--APPEAL FOR\nHOSPITAL.--CARRIE E. CROWE.\n\n \"Learning is wealth to the poor,\n An honor to the rich,\n An aid to the young,\n A support and comfort to the aged.\"\n\n\nERA, 1892-1904.\n\nOn October 1, 1892, Rev. Edward Graham Haymaker became superintendent\nand continued to serve in that capacity until the spring of 1904.\n\nThe following extracts, from a circular announcement, sent out in script\nform, for one of the early years of this period, are full of historic\ninterest.\n\n \"Oak Hill Industrial school for colored children is situated 5 miles\n north of Red river and 25 miles east of Goodland, the nearest R. R.\n station. School opens Oct. 2nd and will continue for a term of six\n months. It is important that all who attend be on hand at the\n opening. The sum of $10.00 for citizens and $12.00 for non-citizens\n will be charged which must be paid in advance, or assurance given\n for its payment. The price of tuition has been raised by the Board\n as the Choctaw fund seems to be cut off. It only amounts to 1 cent a\n meal or 3 cents a day for board and 1-1/2 cents for lodging. Cheap\n enough. The Board pays the large part of the bill.\n\n \"Shoes must in all cases be provided by parents and guardians. Girls\n will be provided with other articles of clothing as far as\n possible, but no such provision can be made for boys. Books for all\n will be provided free, and all will be required to work certain\n hours each day. Boys will not be allowed to use tobacco.\n\n \"A course of study has been arranged and pupils completing the\n course will be given a diploma, which will admit to any of the\n higher schools under the Board.\n\n \"E. G. Haymaker, superintendent.\"\n\n\nBOYS' HALL\n\nDuring this period a Boys' Hall was erected in 1893, a laundry and\nsmokehouse in 1895. In 1902 the school building was moved from the oak\ngrove at the railway to its present position on the campus and the\nheight of it increased.\n\nMost of the pupils were boarders and most of them were girls. The girls\nwere encouraged to learn to sew that at Christmas they might be the\nwearers of a new calico dress made with their own hands.\n\nAll were required to read the Bible and encouraged to commit the shorter\ncatechism, the World's briefest and best commentary on the Bible.\n\n\nMR. AND MRS. HAYMAKER\n\nRev. E. G. Haymaker was a native of Newlonsburg, Westmoreland County,\nPa. He graduated from Washington and Jefferson College in 1885 and from\nthe Western Theological Seminary at Pittsburgh, in 1890. In 1887 he was\nlicensed by the Presbytery of Blairsville, and in 1890 was ordained by\nthe Presbytery of Kittanning. After serving Midway and Union churches,\nCowansville, Pa., two years, on Oct. 1, 1892, he became superintendent\nof Oak Hill and continued until the spring of 1904, eleven and a half\nyears.\n\nMrs. Haymaker, who became matron of the Boys Hall in 1894, was a native\nof Pennsylvania and was educated in the public schools and Wilson Female\nCollege at Chambersburg. She was a teacher at Wheelock Academy at the\ntime of her marriage in 1894.\n\nDuring the period of service on the part of these and all previous\nhelpers the necessaries of life had to be hauled long distances. The\ndaily supply of water had to be hauled one and a half miles. The nearest\npost office most of the time was at Wheelock, ten miles east. Previous\nto 1902, when Valliant was founded the nearest trading stations were\nParis and Clarksville, Texas, and from 1889 to 1903 Goodland,\ntwenty-eight miles west. All the surfaced lumber in the Girls' and Boys'\nHalls, built in 1889 and 1894 had to be hauled from Paris.\n\nTravel over the rough crooked trails and unbridged streams in the\ntimber, whilst not unhealthful in good weather, was always a slow,\ntedious experience, rather than a source of pleasure. To live at Oak\nHill meant to enjoy a quiet secluded home, so far removed from the\ncurrents of the world's activity, as to be almost unaffected by them.\n\nMrs. McBride continued to serve as matron until 1899, a period of ten\nyears. The school had then a history of 13 years. On reviewing the signs\nof improvement and progress among the colored people that might be\nattributed to the good influence of the Oak Hill school, she wrote as\nfollows:\n\n \"The community has greatly changed since this school was\n established. When Mr. McBride and I went to the field murders were\n common in the neighborhood of Oak Hill, but they are rare now. The\n people are now improving their places, cultivating more land,\n planting orchards and building board houses, having several rooms.\n They have more stock than formerly and their outlook seems hopeful;\n but alas! their religious life is sadly neglected. One half the\n pupils are from Presbyterian families, and those who come from other\n denominations learn to love our church, its doctrines and form of\n worship.\"\n\nParson Stewart of Doaksville, who had been the faithful pastor of the\nOak Hill church from the time it was founded in 1869, continued to serve\nit once a month until the spring of 1893, a period of 24 years. He was\nthen at the age of 70 honorably retired from the active ministry, and\nthe superintendent of the academy, became his successor in the pastorate\nof the Oak Hill church.\n\n\nOTHER HELPERS.\n\nThe other assistants, during the period Mr. Haymaker was superintendent\nwere as follows:\n\nPrincipals: Anna T. Hunter, 1895 to 1901; Sadie Shaw, 1898-9; Carrie E.\nCrowe, 1901 to 1903; Verne Gossard, 1903 to 1904.\n\nAssistant Teachers: Mattie Hunter, 1895 to 1901; Mrs. Mary Scott,\n1901-1903; Jessie Fisher, 1903 to 1904; Rilla Fields, 1892 to 1895;\nHoward McBride, 1892-93.\n\nAssistants in the Cooking Department: Mary Gordon, 1894-5; Fannie Green\n(Col.), Josephine McAfee (Col.), Sadie Shaw, 1897, Lou K. Early, Josie\nJones, Lilly E. Lee, Mrs. Martha Folsom (Col.), 1902-3, and Mrs. Emma\nBurrows, 1903-4.\n\nMatrons: Mrs. M. E. Crowe, 1899-1903; Carrie Craig, 1903-04.\n\n\nANNA F. and MATTIE HUNTER\n\nof Huntsville, Ohio, were educated, Mattie in Indianapolis and State\nNormal at Terra Haute, Indiana, and Anna in similar schools in Ohio.\n\nAnna taught at Wheelock, I. T., from 1885 to 1890, under the Home\nMission Board, and then three years under the Freedmen's Board at Atoka.\nIn 1895 she became a teacher at Oak Hill and, serving one year as an\nassistant, served four years as principal 1896 to 1901, being absent in\n1898.\n\nMattie was an assistant at Oak Hill from 1896 to 1901, having previously\ntaught at Wheelock two years, 1889 to 1891.\n\nThe work of these sisters at Oak Hill was greatly appreciated. A number\nof the views of the early days, that appear in this volume are due to\ntheir thoughtfulness, and skill in the use of a Kodak.\n\n\nMRS. M. E. CROWE.\n\nMrs. M. E. (Rev. James B.) Crowe in 1899 became the successor of Mrs.\nMcBride as matron of the Girls' Hall and continued until the spring of\n1903. It seemed to her like the dawning of a new era in the life of a\nChoctaw Negro girl, when she entered a Christian training school like\nOak Hill. After an opportunity for observation she wrote as follows:\n\n \"It gives us no small satisfaction to see the rapid improvement\n during the first year on the part of those who come to our school.\n It is very gratifying to witness the surprise of their parents, when\n they return after the lapse of a few months. This work may seem\n small when compared with the great South; but these Choctaw Negroes\n are ours now to mould as we will. The time is near when this country\n will be thrown open to white settlers; the hordes,--both white and\n black--will then pour into this section and our opportunity will be\n gone if we do not seize it now. We have had this year the clearest\n evidence of God's approval of this work. Oak Hill needs much in the\n way of facilities. We are thankful for every word of sympathy and\n the help received this year from societies and friends. I would like\n to speak of individual pupils; of the transformation we see going on\n in their characters, and also of their efforts to profit by the\n instruction given.\"\n\nRev. James B. Crowe, in 1887 had charge of the Presbyterian church of\nRemington, Indiana. In 1890 he was appointed by the Freedmen's Board to\nserve the colored people at Caddo and Atoka. Anna and Mattie Hunter were\nthen teaching at Atoka, and Mrs. Crowe became a teacher at Caddo. In\n1893 her health failed and, returning to the North he died soon\nafterward. Later Mrs. Crowe became matron at Oak Hill. She is now living\nat Hartford, South Dakota.\n\n\nPRAYING FOR WATER\n\n \"The Lord is my Shepherd, I shall not want.\"\n\nWhen Oak Hill became a boarding school and a heavy draft was made on the\nold well, that at the first had attracted the school there, it \"went\ndry.\" After this unexpected occurrence it never furnished an adequate\nsupply of water for the school and stock. During all of the 90's great\ninconvenience was experienced in securing and keeping on hand an\nadequate supply during term time. When the supply was exhausted the work\nin the laundry and kitchen had to stop, until a new supply was obtained.\n\nThe nearest sources of supply, during this \"lack of water\" period, were\nClear Creek and a large spring near it, both one and a half miles\ndistant. At first two barrels were used to haul water and the team had\nto make daily trips during term time. Later a long water tank, that held\na wagon load, was substituted for the barrels. Hauling water in barrels\nkept two boys out of school a considerable part of their time. They did\nnot seem to care, yet the feeling prevailed that it was not right.\n\nIn the fall of 1899 when Mrs. M. E. Crowe became matron, the lack of\nwater was so distressing it was made the subject of prayer. Mrs. F. D.\nPalmer, a secretary of the Board visited the school at this period and\nafter an address, the question was asked, \"How many will join in prayer\nfor water to be given Oak Hill?\" Quite a number responded and, at the\nringing of the retiring bell, a circle of prayer would form in the\ngirls' sitting room and sentence prayers were offered for that one\nobject.\n\nAbout three weeks later, Mrs. Palmer met the women of the First\nPresbyterian church, Wilkinsburg, Pa., and, among other needs of the\nschools visited, referred to the urgent need for water and a cook stove\nwith a large oven at Oak Hill. At the close of her address an elderly\nlady, Mrs. Rebecca S. Campbell, arose in the back part of the room and\nsaid, \"My sister-in-law, Anna E. Campbell, taught in that school some\nyears ago; and I will give one hundred dollars for a good well and wind\nwheel for it, that it may be a useful and worthy memorial of a dear son,\nFrank Campbell, who died at thirty in 1900, and of Annie's work in\n1888.\"\n\nThe Endeavor society added fifty dollars for a large cook stove that\nwould serve as an oven.\n\nIn this reminiscence, the faithful teacher, the circle of prayer, the\nvisit of the secretary, the address, and the presence at the meeting of\na woman with a responsive heart and offering, seemed links in a chain of\nprovidential circumstances, that made those who were interested feel\nsure the school at Oak Hill was \"precious in the sight of the Lord.\"\nTheir prayer for water had been heard and the answer was assured.\n\nIn 1903 this difficulty was overcome by placing an aeromoter over the\nwell, sunk the previous year, to do the pumping for the stock. The stock\nthen enjoyed the free range of the timber and consisted of considerable\nherds of cattle and hogs.\n\n\nAPPEAL FOR HOSPITAL\n\n \"Ask and it shall be given you.\"\n\nIn the early spring of 1903, writes Mrs. M. E. Crowe, matron, one of the\ngirls became ill and feared she was going to die. A special bed was made\nfor her in my own sitting room.\n\nAfter her recovery Mrs. Crowe wrote Mrs. Mary O. Becker, Mexico, N. Y.,\na personal stranger but previous contributor to the school, soliciting\nher aid to provide a hospital or separate room for the care of sick\ngirls.\n\nA favorable response was received. A partition was removed to make a\nlong room and provide for a stove. Soon afterwards there was received\nfrom the Women's Missionary Society represented by Mrs. Becker, three\nsingle beds, bedding, gowns, slippers, sponges, water-bottles and all\nthe other articles necessary for the complete equipment of a sick room,\nincluding three changes of clothing for the sick.\n\nThe promptness of this response and the generosity of the donation,\nawakened feelings of heartfelt gratitude, on the part of the recipients.\n\nA few years afterwards Mrs. Crowe related this incident to a group of\nladies at Mitchell, South Dakota, standing in the recess of a bay\nwindow.\n\nThe pastor of the church, now an evangelist, was busy in an adjoining\nroom, separated only by a curtain. The reference to Mrs. Becker\nattracted his attention. At the close of her remarks he entered the room\nand stepping to the window, pointed to some pictures and said:\n\n \"These pictures at your side are of Mrs. Becker's home and son. She\n helped me to get an education. That may not have meant much to\n others but it meant a great deal to me. It was a fulfilment of the\n promise.\n\n \"I will guide thee with mine eye.\"\n\nMrs. Crowe further states, \"Many that were under my care became\nchristians and I know that many of them are now doing great good.\n\n \"One, when leaving for home at the close of the term, remarked, All\n things are going to be different with me at home, but I'm goin' to\n try to live a christian.\"\n\n \"They need to be taught how to live as well as to die; So many have\n died. They are not careful of their feet.\n\n \"They are unable to get good books at reasonable prices, and the\n shoddy stuff they do read only tends to make them dreamy and\n careless.\"\n\n\nCARRIE E. CROWE.\n\nCarrie E. Crowe, principal teacher at Oak Hill 1901 to 1903, and again\nin 1905, is one to be remembered as having devoted her best years and\nnoblest gifts to the educational work among the Freedmen. It was during\nthe early 80's and through the influence of her cousin Mrs. R. H. Allen,\nD. D., whose husband was then in the beginning of his work as secretary\nof the Presbyterian Board of Missions for Freedmen, she was led to\nconsecrate herself to this greatly needed work.\n\nHer first commission was as leading teacher in Scotia Seminary, Concord,\nNorth Carolina. During one of the vacations while here, she and Miss D.\nJ. Barber developed a new school at Hendersonville, North Carolina that\nwas continued a number of years under the care of our Freedmen's Board\nand the personal direction of Sadia L. Carson.\n\nDuring another vacation she developed a school at Nebo, Marion county,\nN. C. This school came to be known as the Boston Mission. While she was\ncaring for it, her father, who was a Colporteur of the American Tract\nSociety, and her mother came and made their home with her. The\nmaintenance of this school was not pleasing to all the people of that\ncommunity; and when a total abstinence organization was effected and\nsome regarded it as a menace to the local illicit manufacture of\nintoxicating liquors, the ill feeling was manifested by the complete\ndestruction and loss of their home. Her parents were so distressed over\nthis destructive work of the \"white caps\" and the seriousness of the\nloss sustained that both died a few months later at Durham, N. C.\n\nAfter the experience of these great trials that came in quick\nsuccession, she was requested to open a day and Sunday school and\nvisiting Mission, among the operatives of the Pearl Cotton Mills at\nDurham. When failing health made it necessary to relinquish this work,\nit was extended to the other mills at that place and continued by the\nwomen of the Southern Presbyterian church, at whose request this work\nhad been originally undertaken.\n\nOn resuming work under our Freedmen's Board the first year was spent at\nNottoway, near Burkeville, Nottoway county, Virginia.\n\nThe next year, 1897, the Mary Holmes Seminary, destroyed by fire at\nJackson Jan. 1, 1895, was rebuilt and re-opened at West Point, Miss., by\nRev. Henry N. Payne, D. D. and she became the principal teacher in that\ninstitution. On March 6, 1899, their principal building was again\ndestroyed by fire. After three years of faithful service and another sad\nexperience that tended to impair her health, she became in 1901\nprincipal at Oak Hill Academy, Indian Territory, but after two years, by\nspecial request, returned and resumed her former position as leading\nteacher at West Point, taking with her two pupils from Oak Hill, Lizzie\nWatt and Iserina Folsom.\n\nIn the fall of 1905 she returned to Oak Hill Academy and remained until\nthe month of February following, when she was called to the bedside of\nthe late Mary Holmes at Rockford, Illinois.\n\nHer work since that date has been limited to more healthful localities,\nnamely Gunnison, Utah, and the Spanish Mission in Los Angeles,\nCalifornia. At both of these places she served under commissions issued\nby our Board of Home Missions.\n\nShe is now enjoying the rest of a quiet and frugal life in retirement at\nEscanto, California, within easy distance of a brother and wife, whose\nkindness is constant, and having as a companion, a friend, who is as a\nsister in their modest home.\n\nHer last teaching among the Freedmen was at Oak Hill Academy and she\nseemed to have a special interest in the young people of that section.\nThis interest was awakened by the fact that during her first term of\nservice at West Point several girls were sent there from the vicinity of\nOak Hill, which was then represented as a new country, without previous\neducational and good church privileges.\n\nShe had the earnest desire to follow these girls when they returned to\ntheir home communities to see to what extent their christian training at\nWest Point would tend to elevate and ennoble their own lives and through\nthem the lives of others.\n\nThis is the desire of every friend of Christian education. It cannot be\ngiven too great emphasis. Pupils that give assurance they will \"make\ngood\" find that there are friends somewhere, when their need is known,\nready to \"help them to help themselves.\" It ought to be a source of\nconstant and life-long encouragement to every pupil, specially aided by\nfriends in any of our christian educational institutions, to know that\nthe personal interest of their teachers and friends follows them through\nlife to see and know, that they have profited by their youthful\nchristian training. They are expected to be teachers and leaders in\nthought and action in their respective communities.\n\n\n\n\nXVII\n\nBUDS OF PROMISE\n\n1884 to 1904.\n\nFAVORED YOUTHFUL CHOCTAW FREEDMEN.\n\n \"And Hannah took Samuel to the Temple of the Lord and said to Eli,\n the priest; I have lent him to the Lord as long as he liveth.\"\n\n\nThe object of this chapter is to note the names and careers of a number\nof the young people that during the early days, were sent or encouraged\nto attend other educational institutions. As early as 1884, two years\nbefore Miss Hartford came to Oak Hill, Rev. Alexander Reid, of Atoka\ntook the lead in arranging for two young men to go to Biddle University,\nCharlotte, North Carolina, and five young ladies to Scotia Seminary, at\nConcord, North Carolina. Later the teachers at Oak Hill aided and\nencouraged others to attend these and other christian institutions of\nlearning established elsewhere by our Freedmen's Board. The present is\nan opportune time for noting the results, in the way of increased\nhappiness and added usefulness to these young people by one or more\nyears of special training in youth.\n\nIn 1884 Richard D. Colbert of the Beaver Dam church was sent to the\npreparatory school at Biddle University and remained till June 1887.\nAfter his return he taught school eleven years. He was then licensed by\nthe Presbytery, and has been preaching the gospel ever since that time.\n\nIn 1884 Henry Williams of Doaksville, (Fort Towson) was sent to Biddle\nUniversity and remained three years. On his return he became a teacher\nof public school and in 1892 married Annie Ball.\n\nIn 1884 Celestine Hodges a daughter of Samuel and Charlotte Hodges,\nWheelock, was sent to Scotia Seminary and remained four years. On her\nreturn in 1888, she became a teacher and has been teaching most of the\ntime since, serving the first two years as an assistant at Oak Hill.\n\nShe became custodian of the buildings, after the departure of Miss\nHartford, and was teaching the Oak Hill school, when Mr. McBride arrived\na month or so after its opening. Two years later she founded a school\nand Sunday school along Sandy Branch, that a few years later developed\ninto the church, that bears that name. She is now located upon and\nimproving her own farm southwest of Antlers.\n\nIn 1884 Susan Homer, daughter of Wiley Homer, Grant, was sent to Scotia\nSeminary and remained two years. On her return she served as a teacher\nuntil she married Albert Brown. She is now a widow, occupying and\nimproving her own farm, near Grant.\n\nIn 1884 Marie Jones and her sister Fannie Jones, daughters of the late\nCaroline Prince (1911), and Virginia Shoals, daughter of J. Ross and\nHarriet Shoals, all from the Oak Hill church, were sent to Scotia\nSeminary.\n\nMarie Jones after spending some time at school engaged in teaching and\nlater became the wife of Mr. Sands, a Methodist minister, now located at\nKingston, New York.\n\nFannie Jones remained at Concord, going to school and working in the\ncity until 1898, when she located at St. Louis, where she became the\nwife of Mr. McNair, and taught school a number of years. She is now\noccupying the old home near Oak Hill.\n\nVirginia Shoals, now Mrs. Perry, returned in 1901. She has taught school\nseveral years and is now living on her own allotment of land near Red\nRiver, where she has founded and is endeavoring to maintain a christian\nhome.\n\nMary Homer (B. 1873) a daughter of Wiley Homer, Grant, after completing\na course at Oak Hill attended a Choctaw government school, 1890 to 1894.\nShe engaged in teaching until her marriage to Martin Shoals. She is now\nimproving her own farm and educating her children at Oak Hill.\n\nHattie Homer (B. 1876), a sister of Mary, after attending a Choctaw\ngovernment school at Grant 1890 to 1894 and completing a course at Oak\nHill, taught school until she became the wife of Nick Colbert, an elder\nof the Beaver Dam church, after his decease she married Bud Lewis and is\nnow occupying and improving her own farm.\n\nHarriet Stewart (B. 1873), and Fidelia Perkins, daughter and\nstep-daughter of Parson Stewart, in 1892 were taken by Mrs. Emma F.\nMcBride, matron, to the Mary Allen Seminary at Crockett, Texas. They\nremained until Harriet was promoted to the senior and Fidelia to the\njunior class. Both of them engaged in teaching.\n\nHarriet Stewart after teaching a few years in 1898 became the wife of\nRev. Pugh A. Edwards, a minister of the A. M. E. church and is now\noccupying and improving her own farm near Hugo.\n\nFidelia in 1900 married Thomas H. Murchison, and located at Garvin,\nwhere she and her husband have taken a very active part in promoting the\nwork of the Presbyterian church. She served as one of the first\nsuperintendents of the Sunday school and he as an elder. She is now\nserving her sixth year as teacher of the public school at Millerton. She\nis a good penman, an acceptable teacher and is making a record of\ncommendable usefulness.\n\n[Illustration: REV. WILEY HOMER.]\n\n[Illustration: REV. WILLIAM BUTLER.]\n\n[Illustration: REV. AND HARRIET STEWART EDWARDS.]\n\n[Illustration: REV. AND MARIA JONES SANDS.]\n\n[Illustration: FAVORED YOUNG CHOCTAW FREEDMAN.]\n\nMartha Jones, a daughter of Caroline Prince, and Nannie Harris a\ndaughter of Charles B. Harris, in 1893, were sent to Crockett, Texas.\n\nNannie Harris contracted consumption and died the next year after\nreturning from the school, and Martha Jones going with one of her\nteachers, located at Frankfort, Kentucky.\n\nJohnson Shoals, son of J. Ross and Hattie, was an early pupil at Oak\nHill, and an assistant teacher at that institution during the last term,\n1912-1913. He has enjoyed a four years' course of study at Tuskeegee,\nand four years at the Iowa State Agricultural college, Ames, Iowa.\nDuring the last four years he has been working on the old home farm\nduring the summer and teaching school during the winter, which is an\nideal plan for the average young man to pursue in early life.\n\nMalinda A. Hall in 1900, after completing the grammar course at Oak Hill\nAcademy, was sent by Mrs. Edward G. Haymaker to Ingleside Seminary at\nBurkeville, Virginia, where she graduated in 1904. She has taught public\nschool one or more years. Commencing in February 1905 she rendered five\nyears of faithful and efficient service as teacher of domestic science\nand superintendent of the christian Endeavor society at Oak Hill\nAcademy. In 1911 she became the wife of William Stewart and they are now\nimproving their own new farm home south of Valliant.\n\nEdward D. Jones, a class mate of Malinda Hall and native of Bluff,\nOkla., after completing the grammar course in 1900, graduated from\nJackson college, Jackson, Miss., five years later, and in 1909 from the\nMedical school at Raleigh, N. C. He has since been engaged in the\npractice of medicine in his native state and is now located at Nowata,\nwhere he has acquired an extensive and lucrative patronage.\n\nIn 1903 when Carrie E. Crowe returned to Mary Holmes Seminary at West\nPoint, Miss., she was instrumental in having Lizzie Watt and Iserina\nFolsom, both Oak Hill pupils, follow her to that institution.\n\nLizzie Watt was from Arkansas. Going with her mistress to spend some\ntime at Winona Lake, Ind., she there met Mrs. M. E. Crowe, matron at Oak\nHill. So great was the interest awakened she became a pupil at Oak Hill\nthat fall, and remained until she was encouraged to go to the Mary\nHolmes Seminary. When last heard from, through the head of that\ninstitution, she was teaching and doing well.\n\nIserina Folsom, daughter of Moses and Martha Folsom, after her return\nfrom West Point in 1905, married Amos Ward, a farmer, and lives at\nGrant.\n\nSamuel A. Folsom of the Forest church, and early pupil at Oak Hill, in\n1903-5 spent two years at Biddle University. On his return he taught one\nyear at Oak Hill Academy, aided in the erection of the temporary Boys'\nHall after the fire of Nov. 8, 1908; and, serving as foreman of the\ncarpenters, made it possible for the superintendent to erect Elliott\nHall in 1910, by employing only the labor of students and patrons of the\nacademy. On becoming a member and elder of the Oak Hill church, he\nenjoyed the privilege of representing the Presbytery in the General\nAssembly at Denver in May, 1909. Returning later in search of health he\ndied there at 29, Jan. 11, 1912.\n\nGeorge Shoals, in 1903-05, spent two years at Biddle University. Since\nhis return he married Redonia Grier and they are now improving their own\nfarm near Grant.\n\nGeorge Stewart, 1903-5 spent two years at Tuskegee. In 1910 he married\nAra Brown, an Oak Hill student, and they are now industriously and\nsuccessfully improving their own farm near the academy at Valliant.\n\nIn 1904, when the Pittsburgh Mission at Atoka was closed, Mrs. O. D.\nSpade, one of the teachers, took Lucretia C. Brown, a pupil of eight\nyears, to her home at Bellefontaine, Ohio, and enabled her to graduate\nfrom the Grammar and High schools of that city in 1910. In 1912, after\nrendering one year of earnest and faithful service as assistant matron\nat Oak Hill Academy, she became the wife of Everett Richards, one of the\nolder students at Oak Hill that year; and they are now improving and\nenjoying their own farm home near Lukfata. When their home was gladdened\nby the birth of their first born on Christmas night, 1913, they named\nit, Lucian Elliott, in honor of Mrs. Spade, her youthful benefactress.\n\nSamuel S. Bibbs and Henry D. Prince in 1904 went to Biddle University\nand remained one year. Henry, after supporting his venerable mother\nuntil her decease in 1911, is now industriously engaged in improving his\nown farm near the academy. S. S. Bibbs in 1912 married Fannie McElvene,\nand is now located at Broken Bow, where he is making a good record in a\nnew section of the country.\n\nOn March 4, 1906, James Stewart and Mary Garland, two previously\npromising Oak Hill students, were married at the academy. They are now\nindustriously and earnestly developing a comfortable home on their own\nfarm.\n\nThese incidents relating to the special education of the first young\npeople among the Choctaw Freedmen are quite suggestive and interesting.\n\nThese young people may be said to represent buds of promise found in the\nwilderness, where the wild flowers bloom that are cared for only by a\nHeavenly Father's eye. They are transplanted for a time, where they may\nreceive Bible instruction, industrial training and a foretaste of the\nprivileges of an enlightened christian civilization. They are then\nreturned to the wilderness with the Bible in hand, like the Huguenots\nand Pilgrim Fathers, when they first came to America, to become the\nstandard bearers of truth, purity and industry, founders of prosperous\nchristian homes, and intelligent promoters of the best interests of\ntheir people.\n\nTheir education and training was the first intelligent effort to provide\na supply of competent native teachers and preachers for the colored\npeople in the south part of the Choctaw Nation. However humble their\nstation and limited their attainment, they represent the first\ngeneration of native teachers.\n\nIt was also an effort to introduce into the homes of the people on their\nreturn, correct ideals of an intelligent christian civilization. It was\nthe day of small things and of humble beginnings.\n\nIt is encouraging to note that in all instances where they remained long\nenough in school to make sufficient progress, they became teachers and\nSunday school superintendents on their return to their own\nneighborhoods. Some of them are still teaching and one after teaching\neleven years has made a good record as a faithful minister of the\ngospel.\n\n[Illustration: THE PRESBYTERY OF KIAMICHI, GARVIN, OKLA., APRIL, 1914.]\n\n[Illustration: WILEY HOMER, HIS PEOPLE AND CHAPEL AT GRANT, 1904.]\n\n[Illustration: REV. T. K. BRIDGES.]\n\n[Illustration: REV. W. J. STARKS.]\n\n[Illustration: W. R. FLOURNOY.]\n\n[Illustration: DOLL BEATTY.]\n\n[Illustration: REV. P. S. MEADOWS.]\n\n[Illustration: JAMES R. CRABTREE.]\n\nThose that have married have in most instances become the founders of\nprosperous christian homes, and the most influential leaders in their\nseveral communities. By their industry, frugality and piety, they are\nproving themselves, in a very commendable way, to be \"the salt of the\nearth and the light of the world,\" among their own people.\n\nSeveral of them died soon after their return from school. This is a\ndisappointment that is more deeply felt in Mission work than elsewhere.\nThe proportion of short lives in this list is perhaps no greater than\nwould be found in similar lists taken from other sections of the\ncountry. Good health and the disposition to take good care of it are\nvery important assets, on the part of those who are encouraged to take\nspecial courses of training in missionary educational institutions.\n\nThese incidents were not without their influence on the mind of\nAlexander Reid in leading him to approve the plan of establishing a\nboarding school for the Freedmen in Indian Territory and Oak Hill as the\nmost needy and favorable location for it. The Board was maintaining\nmissions at Muskogee and Atoka, but those locations were not then\nattractive. One of his last acts in 1885, his last year, was the\npurchase of the Old Log House from Robin Clark for the use of the\nschool.\n\nThe fact this emigration to distant schools continued, after the\nestablishment of Oak Hill as a boarding school, awakens a little\nsurprise. Only a very limited number of them in later years, remained at\nOak Hill to complete the Grammar course. The good old rule of local\nprosperity \"Patronize Home Industries,\" or institutions, seemed to have\nbeen forgotten. The sentiment began to prevail that any school abroad\nwas better than one at home. The general prevalence of this sentiment\ntended to put a slight check upon the successful development of the work\nat Oak Hill. It was bereft of the presence and co-operation of its older\nand best trained pupils, just when their example of self-control and\nhabits of study were beginning to exert a good influence over the new\nones.\n\n\n\n\nXVIII\n\nCLOSED IN 1904\n\n\nIn the spring of 1904, as there was no one available to manage it, the\nschool was closed, and a student was entrusted with the care of the\nbuildings, stock and crops.\n\nAs this was the year the land in Indian Territory was allotted to the\nIndians and their former slaves, individually, Mr. Haymaker remained\nuntil he secured the allotment of two tracts of forty acres each, on\nwhich the buildings of the academy were located, one to a graduate\nstudent and the other to a friendly full blood Choctaw woman; with the\nunderstanding that, when the restrictions should be removed, the\nallottees or owners would sell them to the Board of Missions for\nFreedmen, to be held and used as a permanent site for the institution.\n\nIn August Miss Bertha L. Ahrens of Grant, a missionary teacher of the\nBoard, became the custodian of the buildings and other property\nbelonging to the institution.\n\nA few days later, Solomon Buchanan, a former student from Texas,\nreturned and making his home there, began to take care of the stock and\ncrops. His general efficiency, manifest interest and good staying\nquality enabled him to become ever since a very valuable helper, during\nterm time.\n\n\n\n\nXIX\n\nREOPENING AND ORGANIZATION\n\n1905.\n\nTWO-FOLD ORGANIZATION OF THE WORKERS.--NEW FEATURES--CHARACTER\nBUILDING.--VISIT OF MRS. V. P. BOGGS.\n\n \"Do all the good you can,\n By all the means you can,\n In all the ways you can,\n In all the places you can,\n At all the times you can,\n To all the people you can,\n As long as ever you can.\"--Wesley.\n\n\nAfter two weeks of voluntary service in the vicinity of the Academy,\nvisiting churches, schools, institutes and towns, making the trips\nthrough the timber with a team of faithful but superannuated mules, and\ndelivering addresses in as many as eight different places, during the\nmonth preceding, the academy was re-opened for a three months term in\nFebruary, 1905, under the management of Rev. and Mrs. R. E. Flickinger\nof Fonda, Iowa. They had for their assistants, Miss Adelia M. Eaton,\nFonda, Iowa, matron, Miss Bertha L. Ahrens, principal, Miss Malinda A.\nHall and Henry C. Shoals, assistants in the cooking and farming\ndepartments, and Solomon Buchanan, a volunteer student accompanist and\ngeneral helper.\n\n\nTWO FOLD ORGANIZATION OF THE WORKERS\n\nThe moral and religious instruction was organized after the following\nmanner. The Bible was supplied and read by all as a daily text book in\nthe school. The lady principal served as superintendent of the Sunday\nschool, and as organist and chorister at all the other meetings. The\nassistant superintendent took charge of the primary department of the\nSunday school, the matron, the Bible class; the assistant matron, the\nintermediate class, and the general management of the work among the\nChristian Endeavorers, selecting and aiding the leaders in their\npreparation for and conduct of their meetings on Sabbath evenings, in\nwhich all the students were required to participate. Mr. Buchanan served\nas organist for the Sunday school and accompanist on the piano at the\nother meetings.\n\nThe superintendent, in addition to attending and participating in the\nSabbath school and Endeavor meetings, which were held on Sabbath\nmornings and evenings, conducted the preaching service on Sabbath\nmorning, the Bible memory meetings at 2:30 on Sabbath afternoons and the\nmid-week service, which was held on Friday evenings.\n\n\nVOICE CULTURE.\n\nThe training and development of their youthful voices, for efficient\nparticipation by song or story in religious meetings on their return\nhome, was made a distinct aim and object at the Friday evening meetings.\n\nThis special vocal training was based on the fact, that in all the\nrecorded instances of the manifestation of divine or spiritual power, it\nhas been communicated through the use or instrumentality of the human\nvoice. The annual results, of this training of their voices for a sacred\nuse, were a very gratifying surprise to all the patrons of the school.\n\nThe superintendent also conducted the family worship at which all of the\nstudents and teachers were present. It consisted in the daily reading of\nthe Scriptures and prayer immediately at the close of the morning and\nevening meals. Twice a week the young people united in repeating a Psalm\nor other appropriate selection and the Lord's Prayer.\n\nHe also invariably attended and participated by a word of encouragement\nin the Sunday school and Endeavor meetings.\n\n\nCHARACTER BUILDING\n\nIt was the constant endeavor of the superintendent to make the hours\nspent together on Sabbath afternoons and Friday evenings, not only the\nmost instructive and profitable of all the week to the students, in the\nmatter of their character building, but also the most joyous and happy\nto all of them. All cares and troubles were forgotten, while repeating\nresponsively and cheerily together many of the most thrilling and\ncomforting passages of the Bible, or singing merrily the beautiful\nhymns, plantation melodies, sacred anthems and patriotic glees, that\nenlisted mutual attention and interest. The joyous blending of their\nmany happy, youthful voices, sometimes soft and low, then rising and\nswelling with all possible animation into full chorus, while singing\ntogether the \"Beautiful Story\" that \"Never Grows Old\" and \"Must be\nTold,\" \"Break Forth into Joy,\" \"Before Jehovah's Throne,\" \"Hail to the\nFlag,\" \"Freedom's Banner\" and similar familiar selections, are sweet and\nblessed treasures of the memory, that are invariably recalled with\npleasure and delight.\n\n\nNEW FEATURES\n\nIn addition to the branches that had been previously taught,\narrangements were now made for special instruction in voice culture and\nvocal music, one hour a week for all the pupils; and the young men in\nagriculture, horticulture, house-painting, carpentry and masonry.\n\nThe aim of these new departments was to awaken an intelligent interest\nand make every one familiar with the principles that would enable them\nto make\n\n The Farm,\n The Garden,\n The Orchard,\n The Dairy,\n The Cattle,\n The pigs and Poultry,\n\nall a source of greatest profit to them as owners.\n\nAn earnest effort was also made to check the stream of migration to\ndistant schools, by bringing the work at Oak Hill to such a degree of\nefficiency as to meet the real needs of every young person in its\nvicinity.\n\nThis was successfully accomplished by a voluntary and gratuitous\nestablishment, on the part of the superintendent and principal, of\nNormal and Theological departments, that were maintained as long as\nthere was any real need for them; the former until the fall of 1907, the\nlast year under territorial rule preceding the establishment of county\nnormal institutes; and the latter in 1910, when the last licentiate was\nordained to the full work of the gospel ministry.\n\n\nVISIT OF MRS. V. P. BOGGS, SECRETARY\n\nThe late Mrs. V. P. Boggs, secretary of the Women's Department of the\nFreedmen's Board was a welcome visitor in the fall of 1907. Her\nobservations were afterwards summarized in a printed report as follows:\n\n \"Since the reopening of Oak Hill Academy in February 1905 it has\n had an era of prosperity that promises permanency. Many improvements\n have been made, new buildings for farm purposes have been erected,\n much of the land has been re-fenced and is gradually being brought\n under a higher state of cultivation, and there is a general\n improvement in the appearance of the entire premises, that reflects\n credit on the management, as well as upon the boys who do the work.\n The literary work progresses under well trained teachers, and a\n normal department has been added that teachers may be better fitted\n to supply the schools, which it is hoped will be maintained in the\n south part of the Territory. The home department is managed, to the\n comfort and happiness of all by the wife of the superintendent, who\n 'looketh well to the ways of her household.' The matron's duties,\n which include the general management of all matters relating to the\n work in the Girls' Hall, including the sewing, laundry and kitchen\n departments, are performed with conscientiousness and enthusiasm. A\n former graduate student is rendering very efficient service in the\n cooking department.\"\n\n \"The property of the Board, farm and buildings, is the most\n attractive and prosperous in appearance in that region. The location\n is beautiful, the buildings good for that section are well painted,\n the ground well fenced and in good order. Some good farm buildings\n have been erected by the students and they have painted other large\n buildings in a very workmanlike manner. Considerable land has been\n redeemed from a state of wildness. Thrift and order are apparent\n everywhere indoors and out.\"--V. P. Boggs. Secretary Woman's\n Department.\n\n\nSUCCESSION OF HELPERS.\n\nThe succession of helpers during the eight years, 1905 to 1912,\ninclusive, when Rev. R. E. Flickinger was Superintendent, was as\nfollows:\n\nAssistant Superintendent: Mrs. Mary A. Flickinger, Feb. 1, 1905, to Aug.\n1, 1909.\n\nPrincipals: Miss Bertha L. Ahrens, Feb. 1, 1905,-Feb. 1, 1911, having\nbeen previously custodian of the premises from Aug. 1, 1904; Mrs. W. H.\nCarroll, Feb. 1, to May 27, 1911; Rev. W. H. Carroll, Oct. 1, 1911, to\nJune 13, 1912.\n\nMatrons: Adelia M. Eaton, Feb. 1, 1905, to June 5, 1908; Mrs. John\nClaypool, 1908-09; Mary I. Weimer, 1909-1911; Jo Lu Wolcott, Feb. 27 to\nJune 13, 1912.\n\nAssistant Teachers: Carrie E. Crowe, Oct. 1, 1905 to Jan. 31, 1906; Mrs.\nSarah L. Wallace, Feb. 1 to Mar. 31, 1906; Mary A. Donaldson, April 1 to\nMay 31, 1906; Rev. W. H. Carroll, Oct. 28, 1907, to May 28, 1908, and\nOct. 25, 1909, to Apr. 28, 1910; Samuel A. Folsom, Oct. 26, 1908, to May\n28, 1909; Solomon H. Buchanan, Nov. 15, 1910, to 1911; Mrs. W. H.\nCarroll, Oct. 16, 1911, to June 13, 1912.\n\nAssistants in the Cooking Department and Sewing Room: Malinda A. Hall,\nFeb. 1, 1905, to June 30, 1909, and Nov. 15, 1910, to June 15, 1911;\nMrs. Virginia Wofford, 1909; Ruby Moore and Ruby Peete, 1909 to 1910;\nLucretia C. Brown, 1911 to 1912; Ora Perry, 1912.\n\nPianist and Librarian: Solomon H. Buchanan, 1905-1912, except 1909.\n\nForemen, Carpenters: Samuel A. Folsom and Edward Hollingsworth in 1910.\n\nWhilst the great need of the colored people in the South is the\nopportunity for intellectual, manual, moral and religious training, to\nall of which they are readily responsive and make encouraging\nimprovement, it remains a fact, that the material development of the\nsouthern states depends in a great measure upon the general education\nand intelligence of the colored people; and that a manifestation of\nprejudice against their general education through public or mission\nschools is sinful, impolitic and unpatriotic.\n\nIt is only a few years since the report was made that in Florida 64.5\nper cent, in South Carolina, 69.5, and in Louisiana, 76.4 per cent of\nthe children of school age were unprovided for with school privileges.\n\nUnder favorable conditions it is a delightful work to supply a need for\nwhich there is so great and urgent a demand, and such manifest\nappreciation, and, that means so much in promoting the intelligence and\nthereby increasing the happiness and prosperity of so many of the common\npeople, whose general education tends to make our nation greater.\n\n[Illustration: MRS. MARY A. FLICKINGER.]\n\n[Illustration: MRS. JOHN CLAYPOOL.]\n\n[Illustration: BERTHA L. AHRENS.]\n\n[Illustration: ADELIA M. EATON.]\n\n[Illustration: ROBERT ELLIOTT FLICKINGER.]\n\n\n\n\nXX\n\nTHE PROSPECTUS IN 1912\n\nSCHOOL AND WORK PERIODS.--FARM WORK.--IMPROVEMENT WORK.--SAWING WOOD A\nPICNIC.\n\n \"Art and science soon would fade\n And commerce dead would fall,\n If the farmer ceased to reap and sow\n For the farmer feeds them all.\"\n\n\nIn 1912 the prospectus of the academy included the following\nannouncements:\n\nFree tuition and books are accorded neighborhood pupils under thirteen,\nthat attend regularly after the time of their enrollment. Those over\nfourteen are expected to pay fifty cents a month. The hope is expressed\nthat every one living near the Academy will see the propriety of making\nthe same noble endeavor to enjoy its valuable privileges for improvement\nthat is made by the many patrons who live at a distance.\n\nAn opportunity will be afforded a limited number of both boys and girls\nover fourteen years to work out their term expenditures, with the\nexception of $5.00 which must be paid at the time of enrollment. This\nopportunity to work one's own way through school is given to two boys\nand two girls during the term at one time and to others during the\nvacation period.\n\nAfter spending six and one-half or seven hours at study in the class\nroom, three hours, in the latter part of the afternoon of each day, are\ndevoted to industrial training and work on the farm, in the shop,\nkitchen, laundry or sewing room. All work during this period, is\nrequired to be done by the rule, which is first stated at the time of\nassignment, and afterwards illustrated during the hours of work; and the\nstudent is required to work as silently, thoughtfully and earnestly as\nduring the hours previously devoted to study.\n\nParents are requested to note that girls are not allowed to wear white\nwaists, skirts or dresses, except at the time of commencement and that\neach student must supply their own toilet soap, combs and shoe polish.\n\nThe Bible is a required text book and every student is expected to\ncommit an average of one verse and read one chapter each day during the\nterm. The passages committed to memory are recited in concert to the\nsuperintendent at the Bible Memory Service held every Sabbath afternoon.\n\nThe actual cost of carrying a boarding student through the term is about\n$50.00. Every student that pays $28.00 or does extra work to that amount\nenjoys a scholarship of equal amount contributed by the many friends who\nare supporting the institution. Under this arrangement the student that\ndoes most to help himself receives most from the friends who are ready\nto co-operate with him. The doors of the Academy are thus open to the\npenniless and homeless boy or girl, if they have a desire to be useful\nand are willing to work; but young people who lack funds and at the same\ntime are unwilling to do extra work to cover the first half of their\nexpenses, are not regarded as either promising or desirable.\n\nSince one half the cost of carrying boarding students at the Academy has\nto be provided for by the generous offerings of friends, who are\ninterested in their temporal, moral and spiritual welfare, every\nstudent is expected to show his appreciation of this fact, by being\nalways thoughtful and earnest, during all the hours set apart each day\nfor study and work. Only those who learn quickly how to be silent,\nthoughtful and earnest workers, make that improvement in study and work\nwhich forms the chief element in the reward of teachers and friends.\n\nThe student that makes the most encouraging progress is the one that\nenters at the beginning of the term and continues to attend and work\nfaithfully until the end of it.\n\nThe annual report of the superintendent of Indian Territory for the year\n1907 shows that at the Indian Orphan School at Wheelock, eight miles\neast of Oak Hill, the cost of carrying each pupil a term of nine months\nwas $155.17, or an average of $17.05 a month. A comparison of these\nfigures with the cost at that time at Oak Hill, $25.00 a term of seven\nmonths, or $3.60 a month, it is easy to see that the economy practiced\nin a mission school is much greater than in one under government\ncontrol.\n\n\nSCHOOL AND WORK PERIODS\n\nProvision is made for eight hours of school work on the part of the\nteachers, the first five days of every week of the term, and one hour on\nSaturday evening. These are daily enjoyed by all the smaller pupils. But\nall over fourteen years, after enjoying 6-1/2 hours in the school room,\nare expected to work three hours each day in the latter part of the\nafternoon, and on Saturdays until 2:30 p.m.\n\nThe two leading objects that are attained by this arrangement are, the\nopportunity to give and receive practical instruction in the rules, or\nbest methods of doing every part of the work in the home or on an\nimproved farm; and enable those for whose benefit the institution has\nbeen established, to perform the work that is necessary to be done for\nthe daily comfort of the students during term time, and the successful\nand economical management of the farm which now contains 270 acres, of\nwhich 140 acres are enclosed and 100 are under cultivation.\n\n\nTHE WOOD SUPPLY\n\nThe sawing and splitting of the wood at the two woodpiles, to meet the\ndaily demands of the many and large stoves, that have to be kept\nconstantly running, is the regular morning and evening chore of those of\nthe boys, that are not otherwise employed at that time about the\nbuildings or stock. The preparation of the fuel in the timber and again\nat the woodpiles is, to say the least, a long and rather monotonous\nemployment. Boys who do not manifest an interest in this part of their\nearly training, by reason of its necessity and general healthfulness,\nare prone to regard it as a very wearisome employment, until they\nacquire skill in the matter of position and movement, and then their\ndelight is manifested in efforts to outdo one another.\n\n\nTHE FARM WORK\n\nIn order that friends at a distance may know something of the regular\nmethods of work during the three-hour work periods of each day and\nduring the period of the term the following notes are added:\n\nDuring the first four or more weeks of the term, all the available\nstudent help is busily employed gathering in the crops of cowpeas,\npotatoes, corn and cotton. In order that their undivided attention may\nbe given to this important work at this time, all the wood needed for\nfuel during this period has to be brought from the timber, before the\nend of the previous term.\n\nAs soon as the crops have been gathered the long campaign for the year's\nsupply of wood in the timber,--about 25 cords,--has to be undertaken and\ncontinued from week to week, especially on Saturdays until the end of\nthe term.\n\nIf the necessary materials are on hand, this is the golden time to start\nthe older and best trained boys on the permanent improvement work\noutlined for the year, such as fence building, sprouting, clearing of\nnew lands, the construction of conveniences for the school, home or\nfarm, the repair of old, the erection and painting of new buildings and\nfinally, the preparation of the ground and planting of the crops for the\nnext year.\n\nThe boys, however, are never taken to the timber or fields when the\nground is damp or the weather is cold and unfavorable. When from these\ncauses they cannot work to advantage, they continue their studies in the\nclass room, all the day.\n\nThe two winter months of January and February have been ordinarily\nunfavorable for student work in the timber or fields. The work is then,\nto a considerable extent, limited to the carpenter shop, cellar, or\nindoor work on new buildings.\n\n\nIMPROVEMENT WORK\n\nIn order that the work performed by the students during the industrial\nhours of each week, may serve to promote the welfare of the institution\nas well as for training the individual, it devolves upon the\nsuperintendent and matron to have ready suitable work, and all the tools\nand materials necessary to execute it, when the students are ready for\nassignment.\n\nThis work includes the chores morning and evening, the preparation of\nthe fuel--about twenty-five cords annually, first in the timber and\nthen at the woodpile--the cultivation of the farm and garden, the\nharvesting of the crops and the care of the stock, all of which may be\ntermed necessary routine work.\n\nIn addition thereto there may be permanent improvement work, such as the\nclearing of new lands for cultivation and enclosing them with good\nfences, the repair of old and the erection of new buildings and the\nmanufacture of articles of furniture or comfort, for the better\nequipment of the many rooms in the buildings.\n\nA plain statement of these two kinds of work will indicate to nearly\nevery one the prime importance of endeavoring to accomplish as much\nimprovement work as possible each term. There is now more of this\nimprovement work pressing for immediate attention than possibly may be\ndone during the next three years, but it needs now to be contemplated,\nintelligently provided for, and then executed as speedily as possible.\n\n\nSAWING WOOD, A PICNIC\n\nSaturday forenoon has come to be recognized as the special fuel or\ntimber day of each week. It is a busy and bustling day for all. For this\nday's work two dozen boys are organised and equipped with axes, a\nsplitting outfit, four crosscut saws and the mule team. The axe men are\ndivided into two squads, the axe men or stumpers who cut down trees, and\nthe trimmers who trim the trunks and large branches. Three boys are\nassigned to each crosscut, two of whom are expected to keep the saw\nrunning steadily, while the third one, who is supposed to be resting,\ncarries a light lever and, with the weight of his body raises the log\nunder the crosscut, so it will not bind the saw as it goes through it.\nBy taking turns at the saw and lever, the hardness of this work is\ngreatly relieved, and it sometimes is surprising to see the amount of\nwork, done by the small boys, when they have \"a mind to work.\" If the\nlogs are large or the saw runs hard, it is not unusual for them to\ncouple together and merrily make the running of the saw a four-handed\naffair. The superintendent, or one of the older boys acting as a\nforeman, goes before the saws and with an axe marks out the work for\nthem, so they can work speedily, and so that every piece that may serve\nfor posts, long or short, or for fence props or rails, is cut the proper\nlength.\n\nThe boys have worked faithfully and industriously in the timber on\nSaturday forenoons. A rest of fifteen minutes has always been given,\nabout the middle of the forenoon. When the signal is given, they\nassemble at some convenient place, where there are several logs suited\nfor seats; for all are required to be seated as the best way to rest\ntheir weary limbs, during this period.\n\nA pail of fresh water and a paper sack filled with soda crackers is\nalways provided for their enjoyment at this time. A smile of pleasure\nand delight is sure to light up the countenance of every boy, when,\ntaking his turn, he thrusts his hand into the paper sack and draws\ntherefrom his appointed number of crackers.\n\nAt these periods of rest and lunch all usually seem as happy as if they\nwere enjoying a regular social picnic dinner. Amid the merriment and\npleasantry of the occasion they seem to forget all consciousness of\nweariness, or thought that their work is hard, and resume it again with\npleasure and delight.\n\n\n\n\nXXI\n\nOBLIGATION AND PLEDGES.\n\nOBLIGATION.--ENDEAVOR.--SELP-HELP STUDENTS.--TEMPERANCE.--THE\nINTOXICATING CUP.--PRESIDENT LINCOLN.--PRESIDENT HARRISON.\n\n \"Thy vows are upon me O God. I will pay my vows unto the Lord, in\n the presence of all his people.\"--David.\n\n\nI. THE STUDENT'S OBLIGATION\n\nOn being received as a student of this institution, I do solemnly\npromise, God helping me, that I will be obedient to the rules of this\ninstitution and endeavor to prove myself an earnest student and\nthoughtful, faithful worker; that I will be prompt in responding to\nevery call, pay the cost of repair to any furniture or glass broken, as\na result of thoughtlessness or carelessness on my part; and that I will\nrefrain from the use of profane or angry words to man or beast; and also\nfrom the use of tobacco, cigarettes, snuff, dice, gamblers cards, and\nintoxicating liquors as a beverage, while I enjoy the privileges of the\nacademy.\n\n\nII. CHRISTIAN ENDEAVOR PLEDGE\n\nTrusting in the Lord Jesus Christ for strength, I promise him that I\nwill strive to do whatever he would like to have me do; that I will pray\nto Him and read the Bible every day, and that, so far as I know how,\nthroughout my whole life, I will endeavor to lead a christian life.\n\n\nIII. PLEDGE OF SELF-HELP STUDENTS\n\nAs long as I am accorded and enjoy the privilege of a home and of a\nstudent at Oak Hill Academy, recognizing the fact that my time during\nthe periods of work does not belong to me, but to the institution;\n\nI solemnly pledge my word and honor, God helping me, that I will refrain\nfrom making any engagement elsewhere, that might interfere with the\nfaithful and constant performance of the duties devolving on me at Oak\nHill; that I will conscientiously keep my word as to the time of my\nreturn, when absent from my home at the academy; that I will yield a\nprompt and cordial obedience to all the rules and regulations relating\nto the conduct of students at the academy, and that I will constantly\nendeavor to show myself worthy the confidence and esteem of the\nsuperintendent and his helpers; and not leave the institution until I\nhave honorably met all of my obligations.\n\n\nIV. TOTAL ABSTINENCE PLEDGE\n\n \"Abstain from all appearance of evil.\"--Paul.\n\n \"With malice toward none and charity for all, I the undersigned do\n pledge my word and honor,\n\n \"GOD HELPING ME\n\n \"To abstain from all Intoxicating Liquors as a beverage and that I\n will, by all honorable means, encourage others to abstain.\"\n\nAn acre of government land costs $1.25, and a bottle of whiskey about\n$2.00. How strange that so many people prefer the whiskey.\n\n[Illustration: The Intoxicating Cup]\n\nTHE INTOXICATING CUP\n\n Within this glass destruction rides,\n And in its depths does ruin swim;\n Around its foam perdition glides,\n And death is dancing on its brim.\n\nWHAT THEY THINK ABOUT IT\n\nA curse.--Queen Victoria.\n\nA scandal and a shame.--Gladstone.\n\nIt stupefies and besots.--Bismark.\n\nThe devil in solution.--Sir Wilfred Lawson.\n\nThe mother of want and the nurse of crime.--Lord Brougham.\n\nSaloons are traps for workingmen.--Earl Cairnes.\n\n\nABRAHAM LINCOLN\n\nThe following is the pledge of Abraham Lincoln, the great emancipator.\n\n \"Whereas, the use of alcoholic liquors as a beverage is productive\n of pauperism, degradation and crime, and believing it is our duty to\n discourage that which produces more evil than good; we, therefore\n pledge ourselves to abstain from the use of intoxicating liquors as\n a beverage.\"\n\nWhen Lincoln signed the pledge he was a tall awkward youth, and the only\none that went forward at the meeting in the log school house to sign it\nthat night. When he was president, \"Old Uncle John,\" who induced him to\nsign it, called on him at the White House and Lincoln said:\n\n \"I owe more to you than to almost any one of whom I can think. If I\n had not signed the pledge in the days of my youthful temptation, I\n should probably have gone the way of a majority of my early\n companions, who lived drunkard's lives and are now filling\n drunkard's graves.\"\n\nAfter reconstruction, the next great question is the overthrow of the\nliquor traffic.--Abraham Lincoln.\n\n\nWILLIAM HENRY HARRISON\n\n \"Gentlemen I have now twice refused your request to partake of the\n wine cup. That should be sufficient. I made a resolve when I started\n in life, that I would avoid strong drink: I have never broken that\n pledge. I am one of a class of seventeen young men who graduated;\n the other sixteen fill drunkard's graves, all due to the pernicious\n habit of wine drinking. I owe my health, happiness and prosperity to\n the fact I have never broken my pledge of total abstinence. I trust\n you will not again urge me to do so.\"\n\nThis noble answer was given to friends who were dining with him at the\nold Washington House in Chester, Pa., when he was a candidate for\npresident.\n\n\n\n\nXXII\n\nBIBLE STUDY AND MEMORY WORK\n\nAIMS IN BIBLE STUDY.--SELF-CONTROL.--TRAINING THE MEMORY AND\nVOICE.--DIVINE TRUTH THE NEED OF ALL.--ONE BOOK IN THE HOME.--COMMITTED\nTO MEMORY.--THE BIBLE ONLY IN SUNDAY SCHOOL.--A LIFE-LONG GOLDEN\nTREASURE.--A FOUNTAIN OF BLESSING.--UPLIFTING POWER IN NEW HEBRIDES.\n\n \"Hold fast the form of sound words; ... that ye may be able to give\n to every one that asketh, a reason of the hope that is in\n you.\"--Paul.\n\n\nThe development of the Bible-memory work, that, during the later years\nof this period, moved forward very rapidly, was one of small beginnings\nand slow progress at first. The meetings were held at half past two\no'clock on Sabbath afternoons.\n\nThe girls were formed into one class and their meeting was held in the\nsitting room of the Girls' Hall. The boys met immediately afterwards in\nthe office of the superintendent in the Boys' Hall.\n\nThe weekly lesson consisted in committing to memory five to seven verses\nin the more important chapters of the New Testament and Psalms,\ncommencing with the ten commandments in Exodus XX, 1-17. The passages\nassigned were read and studied every week in the school under the\ndirection of the principal, in order that all the younger pupils, as\nwell as the older ones, might be able to repeat them on Sabbath.\n\nAt the meetings, which were conducted by the superintendent, the lesson\nassigned would have to be read over several times in concert before\ntheir voices would acquire the right movement and expression. The effort\nto train the memory, by committing scripture verses, was one from which\nmany of them shrank as being too irksome, and the weekly lesson of one\nverse a day would have to be repeated a number of times, before most of\nthem could continue to be heard to the end of the lesson. The previous\nlessons were then reviewed, to fasten them more firmly on the memory.\nThe advance lesson was then read together that all might surely know its\nplace and extent.\n\n\nAIMS IN BIBLE STUDY\n\n\"Accurate Bible Knowledge\" and \"Character building\" were the keynotes of\nthe instruction given at these meetings. A third object, that was\nconstantly kept in view, was the training and development of their\nyouthful voices for public address in religious meetings. This was\naccomplished by making a large use of the concert drill, both in reading\nand repeating the classic and beautiful passages of the Bible.\n\nThe tendency of the new pupils to speak and act badly from sudden\nimpulse, was freely admitted at these meetings. As a means of enabling\nthem to put a check on their impulsive dispositions and acquire the art\nof self-control, the following questions were prepared and asked of\neach, at the opening of the lesson hour.\n\n1. During the week that has passed, have you refrained entirely from the\nuse of profane or quarrelsome words and actions?\n\n2. Have you been uniformly respectful and obedient to all of your\nteachers?\n\n3. Are you using your spare moments each day for some good purpose, that\nwill promote your best interests?\n\nThe cordial and helpful co-operation of Miss Adelia Eaton, our first\nmatron, in connection with this Bible memory work at the period when it\nwas most difficult to awaken interest and enthusiasm in it, was very\ngreatly appreciated. Although her presence was not required, she\nvoluntarily arranged to be present at every meeting. She seldom if ever\nparticipated in the meetings, but she invariably arranged the room in\nthe most convenient form for the meeting and continued to patiently aid\nand encourage those of the girls, to whom this memory work was the\nhardest, until the last moment before the meeting. The increased\nattendance of later years, made it advisable to hold these Bible\nmeetings in the chapel, and there both classes met together.\n\n\nTRAINING THE MEMORY\n\nThe memory, the natural power of retaining and recalling what has been\nlearned, is the basis of all progress in study. It is the faculty that\nenriches the mind by preserving the treasures of labor and industry. The\nbeauty and perfection of all the other mental faculties are dependent on\nit. Without its aid there can be no advancement in knowledge, arts and\nsciences; and no improvement in virtue, morals and religion.\n\nThose who cannot read acquire knowledge by hearing, and their vision is\noccupied principally with large rather than small objects. It was soon a\nmatter of observation that the children of illiterate parents in whose\nhomes there are no books, find it very difficult to learn to read, after\nthey have passed fourteen years of age. That which is natural and easy\nin childhood, becomes more difficult the longer it is delayed. They form\nthe habit and find it much easier to acquire knowledge like their\nparents by the ear, or \"by air\" as it is sometimes called, than by\nporing over the letters and words of a printed line in a book. Many that\nare over fourteen before they are sent to school shrink from the mental\ndiscipline and labor of learning things so small as letters and words,\nand seek relief by looking elsewhere than on the printed page.\n\nBy the aid of a memory that has been trained for service in childhood,\none is able to learn easily and rapidly; and also to express their\ntreasures of knowledge in such a way as to give life and animation to\nevery word that is uttered.\n\nThe memory is very responsive to training in childhood and youth. Its\nretentive power may then be very greatly increased by judicious exercise\nand labor, which have that distinct end in view, just as the limbs\ngradually grow stronger by daily exercise. If it is accustomed to retain\na moderate quantity of knowledge in childhood, it is strengthened and\nfitted for more rapid development in youth. That is the golden period to\nlearn the \"form of sound words,\" that shall exert a moulding influence\nupon the entire life.\n\nRepeated acts form a habit, and habits of thought may be aided by a\nmethodical system in the arrangement of intellectual possessions.\nFrequent review, repetition, conscious delight in the things to be\nlearned and association of the new with the known, are important aids to\nthe memory, that may be profitably observed throughout the entire life.\n\n\nDIVINE TRUTH THE NEED OF ALL\n\nTruth is the natural food for the mind and does for it what bread and\nmeat do for the body. The mental faculties include the intellect, the\npower of thought; the memory, the conscience, the power that enables one\nto distinguish between right and wrong; and the judgment, the power of\ndecision. There are no truths so well adapted for the best training and\ndevelopment of all these faculties, as the great and important ones that\nGod has so attractively and plainly revealed in His holy word. The\npoetic parts of the Old Testament and the words of Jesus in the New, are\nadapted alike for the comfort and instruction of childhood, manhood and\nold age. \"Man shall not live by bread alone, but by every word that\nproceedeth out of the mouth of God.\" \"I am the living bread which came\ndown from heaven; if any man eat of this bread he shall live forever.\"\n\n\nONE BOOK IN THE HOME\n\nOne aim of the requirement to commit one verse a day in the Bible\npresented to each pupil was, of course, to make even those, whose terms\nin school were the shortest, familiar with some of the most important\nparts of the one book, they were expected to take to their homes; but\nanother distinct aim was to develop the memory of every pupil so as to\nmake the mastery of other books easier and their progress in them more\nrapid.\n\nEvery pupil was encouraged to train their memory to be their ready and\nfaithful servant, so that it would recall a line, a verse or a rule,\nwhen it had been carefully traced the third time, by the eye.\n\nThe definitions and rules form the most important parts of most of the\nnecessary text-books above the primary department. The future value of\nthese studies, as well as the pupils advance in them while in school,\ndepends on his ability to understand, apply and easily remember the\nrules. The thorough teacher will discard the use of those superficial\nauthors, whose books lack these important parts, tersely and plainly\nstated. The sooner that a pupil learns to follow, obey and never to\nviolate a rule, the sooner does he begin to advance rapidly and\nprofitably in his studies.\n\n\nCOMMITTED TO MEMORY\n\nThe memory work of a term, according to the rule, one verse a day, would\nusually carry the student through the following passages:\n\nThe Oak Hill Endeavor Benediction, Numbers 6, 24-26 and Rev. 1, 5-6; The\nTen Commandments Exodus 20, 1-17; Words of Comfort, Confession and\nDevotion, Psalms 1st, 8th, 19th, 23d, 27th, 50th, 51st, 90th, 103d, part\nof the 119th, 122d and 150th; Wise Counsels, Proverbs 3d and 4th; A new\nheart promised, Ezekiel 36, 25-32; John Baptist's Message, Matthew 3d;\nThe Beatitudes and Sermon on the Mount, Matthew 5th; The Divinity of\nChrist, John 1st; His Farewell Address, John 14th; The Bible inspired, 2\nTimothy 3, 14-17. Also the first half of the Westminster Shorter\nCatechism, with its ever memorable beginning, \"Man's Chief end is to\nglorify God and enjoy Him forever.\"\n\nEvery new pupil is encouraged to read the Bible in course, an average of\none chapter a day or seven each week, making report of progress at the\nBible hour each Sabbath afternoon. By this plan many of them read,\nduring their first term, the books of Matthew, Mark, Luke, John, Acts\nand Romans.\n\n\nTHE BIBLE ONLY IN THE SUNDAY SCHOOL\n\nThe Inter-National lessons are always prepared for the Sunday school\nhour, but always and only from the Bible in the hand of each scholar.\nThe teachers only are supplied with other helps, and even these are used\nonly during the period of preparation. The Bible, black board, map and\ncharts only are used by the teacher and students during the Sunday\nschool session. This use of the Bible only in the Sunday school, served\nto create a demand for it on the part of every scholar and attendant,\nand to increase the familiarity of each with their own copy of it. It is\na good plan for any teacher or Sunday school, that wishes to promote\nreading and circulation of the Scriptures in the homes of the people.\n\n\nA LIFE-LONG GOLDEN TREASURE\n\nHe has a rich treasure whose memory is well stored with words from the\nHoly Scriptures. Such a treasure is \"more to be desired than gold, yea,\nthan much fine gold.\" It is a life-long treasure to those who secure it\nin youth. It cannot be taken away, but it may be imparted to others.\nWhoever shares this treasure with others, sows the good seed of the\nKingdom of God and realizes in his own soul, that he \"who sows\nbountifully shall also reap bountifully.\"\n\nCommitting the scriptures to memory was a delightful employment to the\nPsalmist, who said: \"Thy word have I hid in my heart,\" and again, \"Let\nmy heart be sound in thy statutes.\" \"Thy statutes have been my songs in\nthe house of my pilgrimage.\" \"I will never forget thy precepts; for with\nthem thou hast quickened me and caused me to hate every false way.\" \"Thy\nword is a lamp unto my feet, and a light unto my path.\" \"Order my steps\nin thy word; for the entrance of thy words giveth light.\"\n\n\nA BEAUTIFUL TRIBUTE\n\nThe following beautiful tribute to the Bible, printed by Soper and Son,\nDetroit, was pasted on the inside of the front lid of every Bible\npresented to the students.\n\n This Book contains the mind of God, the state of man, the way of\n salvation, the doom of sinners, and the happiness of believers. Its\n doctrines are holy, its precepts are binding, its histories are\n true, and its decisions are immutable.\n\n Read it to be wise, believe it to be safe, and practise it to be\n holy. It contains light to direct you, food to support you, and\n comfort to cheer you. It is the traveler's map, the pilgrim's staff,\n the pilot's compass, the soldier's sword, and the Christian's\n charter. Here Paradise is restored, heaven opened, and the gates of\n hell disclosed, Christ is its grand subject, our good its design,\n and the glory of God its end. It should fill the memory, rule the\n heart, and guide the feet. Read it slowly, frequently, prayerfully.\n It is a mine of wealth, a paradise of glory, and a river of\n pleasure. It is given you in life, will be opened in judgment, and\n be remembered forever. It involves the highest responsibility,\n rewards the greatest labor, and condemns all who trifle with its\n sacred contents.\n\n\nA FOUNTAIN OF BLESSINGS\n\nThe Bible is an infallible revelation from God in regard to his own\ncharacter, will and works. One result of a practical faith in it is the\ndevelopment of an heroic missionary spirit. The noblest heroisms that\nmark the history of the human race have had their inspiration in\nimplicit faith in the Bible. \"Men in whom life was fresh and strong, and\nwomen, the embodiment of gentleness and delicacy, have met the martyrs\ndeath of fire, singing until the red-tongued flames licked up their\nbreath.\"\n\nIt is the fountain from which have come the principles of a pure\nmorality and \"all sweet charities.\" It has been the motive power that\nhas effected the regeneration and reformation of millions of men. \"It\nhas comforted the humble, consoled the mourning, sustained the suffering\nand given trust and triumph to the dying.\"\n\nRational minds will ask for no higher proof, that the Bible, as a\nrevelation from God is reliable, than the nature and results of the\nfaith that is based upon it. The results include the noblest phenomena\nof human experience, the richest fruitage of our christian civilization.\nThe Bible is the one great regenerative and redemptive agency in the\nworld, and this soon becomes apparent, whenever it is read in the homes\nof the people.\n\n\nUPLIFTING POWER IN NEW HEBRIDES' ISLANDS\n\nA very interesting illustration of this fact has been narrated by John\nInglis a Scottish Missionary to the New Hebrides. On going there about\nthe middle of the last century, he selected for his abode an island\noccupied by cannibals. Among the things he took with him was a mason's\nhammer. When he began to dress and square the hard rocks of the\nneighborhood to build the chimney of his house, the novelty of the\noperation drew a crowd of the natives around him. They looked on in\nwonder, and were surprised to see the hammer break in pieces and bring\ninto shape those hard stones, which no one had before attempted to\nbreak.\n\nMissionaries, like philosophers sometimes find \"sermons in stones,\" as\nwell as \"good in everything.\" On this occasion, he took the stones and\nthe hammer as his text and gave them a short practical sermon as\nfollows:\n\n \"You see these stones and this hammer. You might strike these stones\n with a block of wood till you were tired and you would not break off\n a single chip; but when I strike with a hammer you see how easily\n they are broken, or cut into needful shapes. Now God tells us that\n our hearts are like stones, and that his Word is like a hammer. Some\n white men came among you before the arrival of the missionaries, and\n you continued as much heathen as ever. But when the missionaries\n came and spoke to you, you gave up your heathenism, began to keep\n the Sabbath day, to worship God and to live like christians. What\n caused this difference? The words of the missionaries were not any\n louder or stronger than those of the other white men. The difference\n was merely this--the other white men spoke their own words; they\n spoke the words of men; and that was like striking these stones with\n a piece of wood. But the missionaries instead of speaking to you\n their own words read to you the Words of God; and that was like\n this hammer striking, breaking and bringing into shape your stony\n hearts.\"\n\nThis illustration took hold on their imagination; the sermon on the\nstones and the hammer was not soon forgotten. Many years afterwards,\nsome of the older natives when leading in prayer in the church would\noffer the petition, \"O Lord, thy word is like a hammer, take it and with\nit break our stony hearts and shape them according to the rule of Thy\nholy law.\"\n\nThere were 3,500 natives on this island. Through the influence of God's\nWord, for no other means were employed save the human voice to make it\nknown, all of them were led to abandon heathenism and place themselves\nunder Christian instruction.\n\nThese people had no money but they could gather and prepare arrowroot.\nThey were encouraged to bring this to the missionaries, in order to\nsecure a supply of Bibles for the island, with the result that in a few\nyears they sent $2,500 to the British and Foreign Bible society, London,\nfor copies of the New Testament and Psalms; and a few years later $3,500\nto pay for the printing of the Old Testament in their own language.\n\nThere is no instance on record of a like number of heathen people, so\npoor, being persuaded to contribute so much money to obtain any other\nbook; and why not? It is because the Bible alone is divine and this\ndivine power has subdued human hearts. \"Is not my word like as a fire?\nsaith the Lord; and like a hammer that breaketh the rock in\npieces?\"--Jer. 23. 29.\n\nThe Bible is the Book of the Lord, a \"sure word of prophecy, whereunto\nwe do well to take heed, as unto a light that shineth in a dark place.\"\nIt challenges us to \"prove all things and hold fast that which is good.\"\n\n\n\n\nXXIII\n\nDECISION DAYS\n\nCHRISTMAS.--WASHINGTON'S BIRTHDAY.\n\n \"How long halt ye between two opinions? If the Lord be God follow\n him.\"--Elijah.\n\n\nEvery new student at the time of his enrollment was requested to state\nwhether or not he was a member of church. If a negative response was\nreceived, he was kindly informed it would be regarded as a serious\ndisappointment, if he did not become an active Christian worker, during\nthe period he enjoyed the privileges of the Academy. As a means of\nenabling every one to manifest their decision to live a Christian life,\nDecision days were held frequently during the term. The first one always\noccurred at least one week before Christmas; and the others about the\nDay of Prayer for Colleges, Easter and Memorial Sabbaths. When advantage\ncould not be taken of a voluntary visit on the part of a neighboring\npastor the co-operation of one of them was always solicited.\n\nOn the first occasion Rev. William Butler was present, Feb. 11, 1906,\nand took for his theme in the morning, the Good Shepherd, and in the\nevening, the New Heart, his own heart was gladdened by seeing\ntwenty-three young people come to the front in response to his appeal\nand pledge themselves to live a Christian life. A month later the\npastor's heart was gladdened anew by receiving fourteen of them into the\nmembership of the church and administering baptism to ten of them. Two\nyears later, as the result of an evangelistic meeting held on the\nevening of the closing day of the Farmers' institute, January 1, 1908,\nMr. Butler, who was one of the speakers at the institute, had the\npleasure of seeing twenty-one other students manifest a decision to live\na Christian life. Rev. Wiley Homer, T. K. Bridges and Samuel Gladman,\nassisted and with encouraging results on other decision days.\n\nIn 1910, Washington's birthday, Thursday, was observed by a patriotic\nand evangelistic meeting at which impressive addresses were delivered by\nRev. W. J. Willis of Garvin and Rev. A. B. Johnson of McAlester. Among\nthose present were thirteen that had not previously manifested a\ndecision. In response to the appeal of Mr. Willis, every one of these\nthirteen voluntarily arose, came forward and gave their pledge to live a\nChristian life. The attainment of a voluntary pledge from every student\nin attendance at that time made this an eventful occasion. It was also\ndeeply impressive. Every one joined in the joyful congratulatory\nprocession.\n\nAs it was the last glad and happy decision day before the loss of the\nGirls' Hall, which occurred on the second Sabbath following, it has been\ncommemorated by an engraving from a photo, thoughtfully taken before\nhand by Miss Mary Weimer, in which may be seen David Michael, Livingston\nBrasco, and William Shoals, who have just returned from the timber with\nvines and white flowers to decorate the chapel for this meeting.\n\n\n\n\nXXIV\n\nTHE SELF-HELP DEPARTMENT\n\nFOOLISH NOTIONS.--A PROMISING GIRL.--THOUGHTLESS BOYS.--THOUGHTFUL YOUNG\nPEOPLE.--VACATION WORKERS.--JAMESTOWN COLLEGE.--SUPPORT OF\nSELF-SUPPORTING STUDENTS.--HOW IT WORKS.--ENLARGEMENT AND PERMANENT\nIMPROVEMENT.--SELF-SUPPORT MEANS INDEPENDENCE.--PARK COLLEGE.\n\n \"If any would not work, neither should he eat.\"--Paul.\n\n\nThe unexpected disappointments experienced in establishing the self-help\ndepartment are worthy of a brief mention. They serve to illustrate some\nfoolish notions that prevailed among some of our first patrons, and\nprepare the way for a good suggestion.\n\nThe aim of this department is to enlarge the scope of the training work\nof the institution by the employment of students, as far as possible, to\ndo the necessary work during vacations as well as the chores during the\nschool-terms; and by this means, reducing the number of hired helpers,\nafford lucrative employment to the greatest number of students, as a\nmeans of self help.\n\nIn view of the needy and helpless condition of the people in their new\nhomes, and the urgent prospective demand for more teachers, one would\nnaturally suppose every family would be eager to take advantage of such\nan opportunity. The scheme however was a new one and it was regarded\nwith suspicion and disfavor. The effort to have leading families, those\nthat seemed to stand in the nearest relation to it by having previously\nenjoyed its privileges most freely, co-operate in the establishment of\nthis plan, by permitting one of their children to remain at the academy\nduring the vacation period or even do extra work a part of the day\nduring the term, and thereby be able to continue and complete a course\nof study that would fit them for teaching, proved a complete\ndisappointment. This disappointment was the occasion of two earnest\nappeals before two different meetings of the Presbytery, but neither of\nthem received more than a respectful hearing, no favorable response.\n\nSome, whose children had been previously carried from year to year\ngratuitously, no doubt, regarded it as the innovation of a stranger, who\nwas adroitly depriving them of their former rights and privileges; while\nothers seemed to view it as a discovery to their neighbors, that they\nwere not able to pay for the education of their children. Some of the\nlarger girls at the academy, when requested to arrange to do some extra\nwork at the school declined, saying they had homes of their own and did\nnot have to work for others away from home.\n\n\nA PROMISING GIRL\n\nThat this was not the sentiment, however, of all the larger girls\nappears in the following incident. A very promising girl of sixteen came\nto the school of her own accord. She was animated with the desire to\nbecome a christian teacher. About the middle of the term, a younger\nbrother called with the request from her mother, that she return home.\nNo reason was assigned and she knew of no good one. She sent her mother\nword that she desired to remain, and resumed her studies. Two weeks\nlater an older brother called with a pre-emptory demand that she return\nhome with him. The reason assigned by her mother for this unexpected and\narbitrary request was, \"Daughter can get along without school as well as\nher mother.\" It seems scarcely necessary to state that this promising\nand aspiring young lady was not permitted to return.\n\n\nTHOUGHTLESS BOYS\n\nThe first to acquiesce in the arrangement to pay a part of their term\nexpense by working at the academy during the vacation were some boys,\nwho had not learned to work; and it seemed impossible for them to\nconceal the fact that they did not want to work. They were not old\nenough or did not know enough to appreciate the privileges accorded to\nthem; and as many as three of them ran away, when most needed.\n\nThe work deserted by two of these boys was undertaken by a third one,\nnot then a student. He was a willing worker and at the end of the summer\nfound that his job at the academy was his best one during the season. He\nillustrated the difference between the worthy and the worthless. The\nworthy achieve success where the worthless make a miserable failure.\n\n\nTHOUGHTFUL YOUNG PEOPLE\n\nIt was left for some thoughtful young people living at a distance to\ncome, take advantage of the opportunities thus afforded and make this\nself-help or industrial department a real, visible and practical\nsuccess. While deriving a life-long benefit for themselves, they have\nconferred a lasting benefit to the institution by remaining long enough\nto reach the higher grades. Their efficient service in various lines of\nwork has served to show that the varied and thorough training given\nduring recent vacations has been very valuable to them.\n\nThe vacation period has afforded the best opportunity for instruction\nand practice on the organ, for reading the many good books in the\nlibrary and for special training in farming, carpentry and in the\nvarious kinds of work, like canning fruit or the manufacture of sorghum,\nthat require attention only during the summer months. It has hitherto\nseemed to be the golden period of the year when the personal\nresponsibility and general efficiency of the student has been most\nrapidly developed, a fact no doubt due to the freer daily association\nwith the superintendent and teachers. The full course of training\nprovided at the institution can be fully enjoyed only by those who\nremain during the summer months.\n\n\nVACATION WORKERS\n\nThe vacation workers have always been regarded as members of the Oak\nHill family and every personal want has been promptly supplied. The\nhabit of reading or learning something every day, kept them prepared for\ndoing their best work on the first as well as their last day of the\nterm; while others would take a week or month, perhaps before they could\nsettle down to good work in the school room. They were allowed a\nreasonable credit for every day they worked during the vacation and were\nnot requested to do any extra work during the term, except in cases of\nemergency. The self-help students, who rendered extra service during the\nterm, dropped one study, and they also received a reasonable allowance\nfor all the extra work they performed.\n\n\nJAMESTOWN COLLEGE\n\nEffective christian work by students at home during the summer vacation\nwas admirably illustrated by the young people attending the\nPresbyterian college at Jamestown, North Dakota, during the summer of\n1913.\n\nEvery student at the close of the term had formed the decision to lead a\nchristian life. Under the inspiration of a resident lawyer, John Knouff,\na number of them became members of the mission band that had for its\nobject the in gathering of new scholars into their own Sabbath schools,\nand the college they were attending.\n\nThe result was a very pleasant surprise and a source of great profit to\nall of them. They reported the organization of a score of new Sunday\nschools in neglected communities, and an enrollment of 1231 new scholars\nthrough their instrumentality. An incidental result was a greatly\nincreased enrollment of new students at the college they had so worthily\nrepresented.\n\n\nSUPPORT OF SELF-SUPPORTING STUDENTS\n\nWhere does the money come from that is necessary to meet the monthly\nallowances placed to the credit of the self-help students? This is a\nvery practical question and a few thoughts on it may be helpful.\n\nWhen a farmer employs a man to help him on his farm he expects to pay\nhim from the annual cash income, when the products of the farm are sold.\nThis would naturally be true of the boys who do the farm work at Oak\nHill if there was a surplus to sell; but hitherto it has not been\nsufficient to meet the demands of the boarding department and stock.\n\nIt would however not be true of the work of the boys who build fence,\nclear new land or erect and improve buildings. The product of the labor\nof these students is a permanent improvement, that increases the value\nof the land to the owner, and it cannot be sold annually for cash, like\nthe products of the farm.\n\nBut the superintendent has to pay cash for the groceries consumed by\nthese students the same as for the others; and when their monthly\nallowance for labor is transferred to the enrollment or other account\nbook, it represents an item for which some one must furnish him the\ncash. Where will he get his money? Who will furnish it to him?\nManifestly he must look to the owner of the property for it, and the\nowner in this instance is the Board of Missions for Freedmen. By using\ntools and implements the student has been trained in their use and the\nresults of his work have become a permanent possession of the Board.\n\nIn as much as most permanent improvements do not ordinarily bring any\ndirect annual income to the Board, but serve rather to increase the\nfacilities of the school and provide additional opportunities for\nself-help, the question arises, \"Where does the Board get the money for\nthe support of the self-supporting students?\"\n\nThe answer to this inquiry is, the Board has to solicit and receive it\nfrom the friends of christian education.\n\nThis is a very important statement and it is often not very clearly\nunderstood. When the actual cost of carrying a student through a seven\nmonths term is found to be about $50.00 then that is the lowest amount\nthat will enable the superintendent to carry a vacation worker, as a\nself-supporting student, through the period of an entire year.\n\n\nHOW IT WORKS\n\nThere are some features of this problem that are quite interesting. The\nstudent that does the most for the permanent improvement of the\ninstitution that has educated him, commonly called his \"Alma Mater,\" or\nfostering mother, finds at the time of completing his course, that by\nthat means he has done most for himself, by advancing more rapidly than\nothers in the course of training and study. He has also done something\nin the way of increasing the facilities for the education and uplift of\nhis race.\n\nWhilst his employment was creating a demand for a benevolent gift from\nsome friend of christian education he was unconscious of that fact, and\nis happy in the consciousness, that he is earning his way through school\nlike a man;--one, who wants to make most of himself. He goes forth to\nenter upon the duties of active life as a true or \"good soldier\"\nprepared to \"endure hardness,\" if necessary, and ready to lend a helping\nhand to other worthy young people.\n\n\nENLARGEMENT AND PERMANENT IMPROVEMENT\n\nThe zealous interest of the superintendent in this self-help industrial\ndepartment appears in the broad foundation he had hoped to lay for it in\nthe purchase of so many acres for the Oak Hill farm.\n\nThere were other good motives that prompted the purchase of land, when\nthe opportunity was afforded to do so at it which price in 1908 such as\nprovision for future supplies of wood as a cheap fuel, about twenty-five\ncords a year being needed, and ample pastures for the herds of cattle\nand hogs, that are easily and profitably raised and greatly needed, but\nthe most urgent motive was the earnest desire to provide an agricultural\nbase large enough to enable the self-help department of the academy to\nbecome in time self-supporting.\n\n\"Enlargement\" and \"permanent improvement\" became the watchwords while\nlaying the foundation for this department.\n\nThe manifest need of it had been deeply and indelibly impressed. The\nconviction also prevailed that, when properly organized and developed,\nso as to meet their most urgent needs, the self-help department in an\neducational institution works like a live magnet in attracting the\npatronage of many worthy young people.\n\nPermanent improvement year after year by self-supporting students,\nseeking training is an arrangement that has in it the germ of expansion,\nthat means enlargement and growth with passing years. This was the ideal\ntowards which we were moving with might and main. We wanted to plant the\nlive magnet, that would make Oak Hill an attractive and pre-eminently\nuseful educational center for all the Choctaw Freedmen.\n\nThere are no annual taxes on lands used for public or mission school\npurposes, and all the annual income tends to lessen to the Board, the\nlocal expenses of the teachers and students. The net income from the\nfarm is the surplus that remains after deducting the cost of management\nfrom the gross receipts.\n\nWhenever this net income is more than sufficient to cover the local\nsupport of the teachers, it goes toward the support of the\nself-supporting students; whenever it is sufficient to cover all of\ntheir monthly allowances, this self-help department is self-supporting;\nand special remittances from the Board will not then be needed for the\nworthy, industrious and ambitious young people, in that department. The\nattainment of this object is worthy of noble and constant endeavor.\n\nIt is also worthy of note, that good agricultural lands, purchased at\nthe government price in a new section of the country that is destined to\nbe filled with new settlers, is always a good investment. The land\nrapidly increases in value where the incoming of new settlers causes a\nrapid increase in the population.\n\n[Illustration: OAK HILL IN 1905.]\n\n[Illustration: FLOWER GATHERERS FOR DECISION DAY.\nFebruary 22, 1910.]\n\n[Illustration: LOU K. EARLY.]\n\n[Illustration: MARY I. WEIMER.]\n\n[Illustration: JO LU WOOLCOTT.]\n\nThis annual increase in the value of new land is known as its \"unearned\nincrement.\" This unearned increment is now accruing to the Board on\nevery acre that has been purchased. Those that were purchased first have\nalready doubled in value.\n\nEvery acre of land added to the Oak Hill farm at its virgin price means\nnow, by reason of its annual income and gradual increase in value, a\nlive unit added to the permanent endowment of the institution and\nenlarges the scope of the self-help department.\n\n\nSELF-SUPPORT MEANS INDEPENDENCE\n\nThe negro needs to be taught to be \"self-dependent, self-reliant and\nself-respecting.\"\n\nWherever public schools have been established and supplied with good\nteachers and text-books, they have rendered efficient service in\nimproving the condition of the people. The lack of text-books has caused\nmany of the rural schools to prove very inefficient, one textbook often\nhaving to serve as many as three pupils, Then there are yet large\nsections of some of the southern states in which there are no public\nschools for the colored people.\n\nIn proportion as the colored people attain a general christian education\nand become progressive, industrial workers, do they rise to their\nnatural inheritance; an inheritance that brings to them what America now\nholds of freedom, justice, opportunity and benevolence to the oppressed\nof other lands, that are coming a million a year, to locate in this land\nof civil and religious freedom.\n\nAmong their essential needs to self-support are a fair industrial\nopportunity, distribution, education and equal protection of the laws.\n\nWhenever too many unskilled workers, including women and children, crowd\ninto towns and cities, the number that have to live in poverty-stricken\nhovels is greatly increased. Their general health and good morals are\nalso endangered.\n\nEvery youth will do well to adopt the thrilling watchwords of the early\nAmerican patriots, \"Virtue, Liberty, and Independence.\"\n\n\nPARK COLLEGE\n\nRev. John A. McAfee, the eminent founder of Park College, Parkville,\nnear Kansas City, Missouri, realizing the need of hardy and energetic\nministers during the pioneer days of Missouri and Kansas, manifested a\ncommendable wisdom and foresight in the planting of that institution, by\nmaking special provision for the self-help of those, who were candidates\nfor the ministry and those wishing to be missionary teachers. The\nself-help department then established has greatly promoted its growth,\nand increased its usefulness. The visitor now sees a beautiful campus of\n20 acres occupied by massive stone buildings erected largely by student\nlabor. They include a fine administration building, chapel, library,\nobservatory, boarding and professors houses, and a half dozen large\ndormitories. He will also find an attendance of 420 students, and a farm\nof 500 acres cultivated by them.\n\nIts worthy representatives in the ministry may now be found in nearly\nevery state of the Union and many, as foreign missionaries and teachers,\nare doing a noble work in other lands. A large proportion of its most\nworthy representatives owe their present position and usefulness to the\nopportunity for self-help, provided in the agricultural and mechanical\ndepartments, while pursuing their studies at this classical institution.\n\nIt was founded in 1875 and was named after Col. George S. Park, the\nfriend and helper of Rev. John A. McAfee. He donated the original\ncollege building and one hundred acres of land. At present the college\nowns 1000 acres, 500 of which are in the college farm. Both of its\nworthy founders died about the year 1890, but the good work of the\ninstitution they planted is going forward with annually increasing\nusefulness. Though established more recently than many others, it is now\nvery highly prized as one of the most important of our Presbyterian\ncolleges, in maintaining the supply of well trained ministers and\nchristian teachers.\n\n\nA SUGGESTION TO PARENTS\n\nHaving stated the aims and advantages of the self-help department the\nfollowing suggestion to parents seems appropriate.\n\nIf you have a bright son or daughter that can be spared for a time at\nhome, take your child, as Hannah did Samuel, while he is young enough to\nlearn rapidly, to the superintendent of the academy, and, if the way be\nclear, enter into an agreement as Hannah did, that he shall remain\nthere, if needed, until he has completed the course of study provided at\nthe institution, earning his expenses, as far as possible, by his own\nindustry.\n\nRegard your contract as a matter of honor and refrain from calling him\naway when his services have begun to be of some value to the\ninstitution, merely because you need some one to do a few day's work.\nEncourage him to be true and faithful, that he may win and hold the\nesteem and confidence of his instructors.\n\nIf a number of parents will pursue this policy, the academy will\naccomplish its mission and prove a boon and blessing to you as a people,\none generation serving another.\n\n\n\n\nXXV\n\nINDUSTRIAL EDUCATION\n\nA TRAINING PERIOD.--INDEPENDENT HOMES.--DOMESTIC TRAINING.--HIGHLAND\nPARK COLLEGE.--BOOKER T. WASHINGTON.--SAM DALY.\n\n \"Six days shalt thou labor and do all thy work.\" \"What thy hand\n findeth to do, do it with thy might.\"\n\n\nPublic education is at present passing through a transition stage. The\nemphasis in the school courses of previous generations was upon the\nculture of the mind and the appeal was made for a high classical\ntraining, but now that the work on the farms as well as in the shops is\nlargely done by costly machinery, the emphasis of school work is being\nrapidly transferred to the hand, and the appeal is for manual or\nvocational training and domestic science.\n\nIts aim is to reach and train for a successful self-supporting career,\nthe great majority of young people who cannot pursue their studies\nbeyond the fifth to the eighth grades.\n\nOur country has made wonderful progress in the arts and sciences\nincluding new inventions, during the last half century. The scope of the\n\"Natural Philosophy\" and \"Familiar Science\" of a few years ago has been\nvery greatly enlarged.\n\nThe country has been spanned and crossed in every direction by great\nsystems of standard and interurban rail-ways. Automobiles are in\npopular use on the highways and powerful tractors do the threshing,\ncorn-shelling and plowing on the farm. Oil engines and electric motors\nare in use on the farms and in the homes of the people. The last of the\ngood agricultural lands have been opened for settlement and are now\noccupied. Agriculture, animal husbandry, horticulture, dairying and even\nhousekeeping have been reduced to a science, by the statement of\nessential principles, the same as in architecture and civil-engineering.\nSuccess in them depends on a practical knowledge of the art, as well as\na theoretical knowledge of the science.\n\nA few years ago the pressing demand was for teachers and normal\ninstructors for their preparation. The demand for teachers in constantly\nincreasing numbers continues, but it is now rivaled by the present\ndemand for young people, who understand the principles of mechanical\nconstruction, whose hands have been trained to use costly and delicate\nmachinery aright and properly care for it. Success and self-support on\nthe farm as well as elsewhere now require the trained hand as well as\nthe intelligent mind.\n\n\nINDEPENDENT HOMES\n\nSelf-support is essential to the possession of a permanent and happy\nhome.\n\nNo home can be permanent while there is no assured means of support.\nWhile the father depends on uncertain day labor and the mother knows\nlittle or nothing of economy in the household and even less about the\ncare, training and discipline of children, there can be but little\nprogress made in the home or church life.\n\nDependent homes mean dependent churches, while prosperous homes mean\nself-supporting churches. In this fact is found a great motive for the\nchurch in her educational missionary work to make suitable provision\nfor teaching the young the useful or necessary arts of life, and some\nknowledge of the sciences, while offering to them the bread and the\nwater of life, through the establishment of christian educational\ninstitutions.\n\n\nDOMESTIC TRAINING\n\nA recent debate in the House of Congress at Washington developed a\nunanimous sentiment, that a good cook is more cultured than a pianist,\nand that girls should not be allowed piano lessons until they learn how\nto cook good biscuits. We have read of girls \"whose heads were stuffed\nwith useless knowledge, but not one in twenty knew the things that would\nbe serviceable to her through life. They could not sew or cook.\"\n\nAt Oak Hill it is different. Every girl at ten begins to take her\nmonthly turn in learning to cook, mend and sew. She is taught the art\nand the rules of these useful employments the same as those of reading,\nwriting and arithmetic in the school room.\n\nThe business of housekeeping is thus early introduced to the mind of the\nchild, to awaken its thoughtfulness and develop efficiency in the future\nwork of managing a home. This connects the teaching of the school with\nthe life of the home. It makes the instruction a real and practical help\ninstead of being merely theoretical. It affords pleasant and profitable\nemployment to the pupils during spare moments that would otherwise be\nlost in idle loafing or play.\n\nThe business of housekeeping is attracting the attention of schools of\nlearning and of legislatures more and more every year. Some states, like\nIndiana, are making large investments to promote training in domestic\nscience in the schools of the state. The great results achieved in\nrecent years by health regulations, in checking and suppressing\ncontagious diseases, have greatly increased the scope of this\ninstruction. It now includes in the higher schools, the new applications\nof the principles of nutrition, the chemistry of cleaning and the laws\nof hygiene, or health.\n\n\nHIGHLAND PARK COLLEGE\n\nAt Highland Park College, Des Moines, Iowa, having an enrollment of\n2,500 young people in the capital city of one of our most highly favored\nstates in the valley of the Mississippi, ninety-five per cent of them\nnever go beyond the seventh and eighth grades and only two per cent go\nto higher institutions of learning. This eminently successful\ninstitution attracts young people from all parts of our land and this\nlast year from twelve foreign countries. 500 young men, one fifth of its\nenrollment are in shops. This institution is the embodiment of the\ngenius and a splendid monument to the memory of its founder, Dr. O. F.\nLongwell, who for twenty-four years served as its president, having\npreviously secured a remarkable development of the Western Normal\ncollege at Shenandoah.\n\n\nBOOKER T. WASHINGTON\n\nThe industrial scheme of Booker T. Washington at Tuskeegee is an\nintelligent negro's idea of what the illiterate negro needs to help\nhimself. It is undoubtedly the best scheme to enable him to attain self\nsupport.\n\nStarted as a private enterprise its patronage soon over-taxed its\nequipment of buildings and attracted public aid from the legislature of\nAlabama, and later large gifts from many wealthy people in our larger\nnorthern cities, some of whom endeavor to visit it once a year to note\nits annual progress and needs.\n\nThe remarkable success of this industrial institution and the\nimmeasurable amount of good it has already done, during the lifetime of\nits founder, in bettering the temporal welfare of thousands of colored\npeople in the south, have tended to make it the most prominent\nillustration of practical and successful industrial education among the\ncolored people of this or any other land.\n\n\nSAM DALY\n\nSam Daly of Tuscaloosa, an illiterate janitor of the University of\nAlabama, previous to 1903, and died at Atlanta, while attending the\nPresbyterian General Assembly in May 1913, is a splendid illustration of\nwhat one may do for the good of his race.\n\nAt the time of his death he left to be cared for by others a 500 acre\nfarm of his own, fourteen miles from town on which he was voluntarily\ncaring for 270 convicted and vice steeped colored boys from the cities\nof that state.\n\nHe established an industrial school for boys on his own farm, to save\nconvicted and bad boys from prison; received them from the police judges\nand conveyed them to the farm. They had become a nuisance and burden to\nthe public, but he housed, fed and clothed this large family without\nreceiving a dollar of public funds of Jefferson county; and from the\nchurch, only forty dollars, for a sleeping room for them and the salary\nof a teacher. The rest of their support was obtained from their daily\ntoil on the farm.\n\nAt last the number of boys and the cost of keeping them became so great,\nhe was compelled for their sakes to put a mortgage of eighteen hundred\ndollars on his farm. This impelled him to go to the Assembly (South) to\nmake an appeal for funds. Unfortunately he suddenly became ill and died\nbefore he was able to make his appeal. His last words were: \"Take\ncare--take good care ob mah little niggahs!\"\n\nHe had saved, by industrial occupation and farming, for good citizenship\nin Alabama, three hundred boys convicted of crimes and misdemeanors. It\nwas a sad disappointment to him that he was unable to present to the\nAssembly an appeal on behalf of those still under his care.\n\nSam Daly was a good janitor, but when he began to make good men of\nuseless and bad boys, his value to the state of Alabama was increased\nmany fold. This brief record of his generous, energetic and heroic work\nis made that it may serve as an inspiration to devise other similar ways\nof being useful and helpful.\n\n\n\n\nXXVI\n\nPERMANENT IMPROVEMENTS.\n\nPAINTING BOYS HALL.--SURFACE DRAINAGE.--ORCHARD IN 1906.--HOG\nHOUSES.--SHEDS FOR HAY AND THE STOCK HOGS.--OAK BRIDGES.--TEMPORARY BOYS\nHALL.--ADDITION TO THE ACADEMY.--GOOD FENCES AROUND THE CAMPUS.--GARDEN,\nSTOCK YARD AND CULTIVATED FIELDS.--ELLIOTT HALL.--PULLING STUMPS.\n\n \"So built we the wall; for the people had a mind to\n work.\"--Nehemiah.\n\n\nThe improvements undertaken and completed by means of the student help\nbegan with the removal of old rubbish, the accumulation of years, and\nthe impenetrable briar thickets near the buildings.\n\nDuring the latter part of the first spring term in 1905 the boys applied\ntwo good coats of lead and oil in cream and white to the Boys' Hall. The\nwork was well done although it was the first work of the kind any of\nthem had ever attempted. The appearance of the building was greatly\nimproved, and every boy was delighted to find how quickly the painter's\nart could be learned.\n\nThe black picket and crooked worm fences around the buildings were then\nremoved and replaced with good board and wire fences. The extent of good\nand substantial fences, erected during this period, aggregate about 100\nrods of board and picket fences around the campus, garden and stock\nyards; 12 large farm gates, all hung between tall posts with overhead\ntie; and 780 rods of web and barb wire fence; all set with good Bodark\nor Locust posts, top down and reinforced with a strong oak stub in every\npanel, making a valuable permanent improvement.\n\nIn March 1906 a young orchard was planted consisting of 50 trees, that\ninclude a number of the best varieties of apples and peaches suited for\nthat section. These were supplemented with a similar lot in 1913.\n\nThe purchase of lands, begun in 1908, as soon as the restrictions were\nremoved, was continued until 1912 when the aggregate included fifteen\ndifferent purchases, making 270 acres and costing $2050.00.\n\nTwenty-five acres were cleared of previously ringed and dead trees and\nthirty more were enclosed and cleared of underbrush and useless trees.\n\nThe surface drainage work begun in 1905 and completed in 1912, included\noutlets to all the little ponds near the buildings, the deepening of the\nartificial pond north of the buildings, a deep drain with branches,\nthrough the meadow and another one through a large slough at the\nnorthwest corner of the farm.\n\n\nBUILDINGS\n\nThe first building erected was a log house 24x32 feet with a good\ncistern in 1906, and for the number of its conveniences it is an\nexcellent model. A cut and description of it will be found in the latter\npart of this volume.\n\nA new shed was also built that year, on the east side of the commons,\nfor the convenient, daily care of the growing herd in the pastures.\n\nIn 1907 a belfry and farm bell were put on the comb of the roof of the\nfirst girls' hall. An axle was obtained and a wooden wheel and frame\nwere made for the large old bell, and it was then mounted in the tower\nof the chapel.\n\nThe new highway along the railroad to Valliant was cleared of trees and\nthe materials converted into posts and fuel. Two substantial oak\nbridges, five and ten feet long respectively, were constructed over the\nstreams on this road to make it passable for the loaded Oak Hill team\nduring term time.\n\nA string of hay sheds, 64x16 feet, was constructed on the south side of\nthe feed lot and two portable racks for feeding hay and fodder\neconomically and conveniently from the sheds.\n\nIn 1908 the enrollment having reached 115, the seating capacity of the\nacademy was increased by lifting all the seats and adding an additional\nrow of thirteen double seats to their number. The academy was then\npainted two coats inside and outside and the woodwork of the old desks\nwas brightened and tinted to correspond with the new ones. These\nimprovements made it look more beautiful and attractive than ever\nbefore.\n\nThe porches on the south and west sides of the girls hall were repaired\nby the insertion of new joists where needed and the laying of new\nfloors.\n\n\nTEMPORARY BOYS' HALL\n\nIn 1909, the Boys' Hall having been lost a few days after the opening of\nthe term, November 8, 1908, a temporary boys' hall 55x24 feet was\nhastily constructed, its dedication taking place Feb. 28, 1909, after an\naddress by Rev. Wiley Homer of Grant. This meeting was held on a\nbeautiful Sabbath afternoon and the speakers and singers occupied the\nwide platform on the west end of the building. This building was erected\nentirely by the student boys. The materials in it cost $410 and it had\napartments for an office, one teacher and twenty-five boys.\n\nIt was intended as a place for the workmen while erecting a new hall for\nthe boys, the material in it then to be used in lining the new building.\n\nThe blistered condition of the front of the girls' hall and academy from\nthe intense heat of the fire were then relieved by a thorough scraping,\nsandpapering and repainting.\n\nOwing to the limited accommodations for the boys in this building, and\nfor the large number of pupils in the primary department in the academy,\nan extension of twelve feet, with an upper room for special students,\nwas added that fall to the academy. While this improvement was under\nconstruction, other boys built a new wood shed, obtained in the timber\nand prepared the supplies of fuel, and built 170 rods of new fence. A\nconsiderable quantity of sand was also hauled for the foundation of the\nnew hall for the boys.\n\n\nELLIOTT HALL\n\nIn 1910, the erection of Elliott Hall became a necessity after the\ndisastrous fire which occurred on March 13th. This building is 80x32\nfeet, with an extension 6x32 feet, in front, and a two story addition\n18x16 feet, for kitchen store and bath rooms, at the northwest corner\nover a large brick-walled cistern.\n\nThis building absorbed the attention of all for more than a year,\nalthough it was opened for occupancy on November 14th. It was a great\nundertaking with the few workmen obtainable. The clearing away of the\nrubbish, the excavation for the cellar 28x75 feet and the construction\nof the foundation wall, and the same for the large cistern took a good\ndeal more time than was expected, and all of it was heavy and hard work\nfor every one that participated in it. It was the 15th of June when the\ncement wall around the main part of the foundation was completed by the\nsuperintendent, who placed the rock, cement and reinforcing materials in\nthe walls with his own hands as a precaution against defects.\n\nThe construction of the frame work was entrusted to Samuel A. Folsom,\nwho, acting as foreman of the carpenters, succeeded in getting the\nbuilding ready for occupancy at the end of five months, or November\n14th. So great, however, was the amount of unfinished work in the halls\nand rooms upstairs and of cement lining needed for the excavation walls\nin the cellar that a considerable number of students were employed\nprincipally at this work during that and the following term.\n\nEvery part of the work on this building was very faithfully performed.\nIt is a creditable monument to the memory of every one that wrought upon\nit. It is symmetrical and, though plain, is handsome in appearance and\nvery convenient in its uses; as an administration building, girls\ndormitory and boarding house. The lumber was furnished and delivered by\nJ. R. Bowles of Swink; David Folsom made the window and door frames;\nSolomon Buchanan served as foreman of the painters, and he and George\nStewart built the walls of the cistern and the first story of the\nchimneys. Edward Hollingsworth, in addition to important work on other\nparts of the building, served as foreman of the construction of the\nstairways, belfry and porches. It represents an expenditure of $6,500 in\ncash and student labor. This does not include the services of the\nsuperintendent, who had previously prepared the plans for the building\nand personally superintended its construction.\n\n\nLATER IMPROVEMENTS\n\nDuring 1911 and 1912 while some were putting the finishing touches on\nElliott Hall, the last being the insertion of the fixtures in the two\nbath rooms and the construction of a closed room in the cellar for\ncanned fruit and vegetables, the other boys removed the old oak stumps\nfrom the north field, drained a slough covering four acres of land,\ncleaned twenty acres of land for cultivation and built 160 rods of good\nfence around it. They also built a pretty and very convenient\nsemi-monitor hen house, with open front and two out-yards.\n\n\nPULLING STUMPS\n\nDuring the month of March, when the ground was moist and favorable, a\nsquad of the larger boys would sometimes be equipped and employed in\npulling stumps. This was a new employment for all of them, but they soon\nlearned to make a cheering success of it.\n\nThe working outfit consisted of two levers, a very large and a smaller\none, a log chain, sixty feet of inch rope, and for each of the workmen a\nshovel and an axe. The method of procedure was to assign them in teams\nof two each, to remove the earth from around a lot of stumps to the\nwidth and depth of about eighteen inches. The larger lever, having the\nmiddle fold of rope attached to its smaller end, was placed in a\nvertical position at the lower side of the stump and firmly fastened to\nits crown with a log chain, the latter passing over its top from the\nopposite side. The small lever was placed in position at the side\nopposite the larger one, for the use of the foreman. When all the boys,\nin two lines facing each other, had hold of the ends of the rope and the\nsignal was given, \"Ready for a pull,\" something was sure to happen;\nusually the uprooting of the stump, but sometimes the breaking of the\nlog chain, which was sure to result in making a good natured pile of the\nboys. The team did the pulling the first half day, but the boys did it\nafterwards, because they were more available and enjoyed it.\n\n\nWALL OF ELLIOTT HALL\n\nThe concrete wall under Elliott Hall, built by the superintendent and\nstudent boys in the spring of 1910, was the first work of that kind in\nthis section of the country. The sand was found and obtained without\ncost along a stream in the neighboring timber. The filler consisted of\nrock and broken brick from the chimneys of the three buildings that\nhad been previously consumed by fire, and they were incorporated in the\nwall by hand. The iron used for reinforcing the concrete was all\nobtained from the scrap pile of the burned buildings. The processes, or\nmethods of procedure, were new to all the workmen. As the work advanced\nit called forth expressions of distrust, rather than confidence and\ncommendation. The mixing of materials had to be strictly forbidden save\nin the presence of the superintendent, whose hands afterwards placed\nthem in position on the wall.\n\nAfter the lapse of four years this wall is solid as a rock in every\nrespect. It has now the reputation of being not only the first, but also\nto this date one of the most perfect and substantial concrete walls in\nthat section.\n\n\nWORKING ACCORDING TO RULE\n\nAn expert carpenter has observed, \"It takes the average apprentice about\none year to discover, that he does not know how to drive a nail with the\nskill of an expert;\" one who drives it through hard woods without\nbending and brittle, without splitting. This skill is however always\nmore quickly acquired, when a rule like the following is given the\napprentice at the beginning of his training. \"Gripping the hammer near\nthe end of the handle and setting the nail slightly slanting from the\nedges toward the solid center, strike the top of it fairly with the\ncenter of the hammer, starting and finishing it with gentle taps.\"\n\nWhenever a new tool or implement was put in the hand of a student, the\nrules governing its use were fully explained, and a constant effort was\nmade to have the student do all work by rule; whether it was on the\nfarm, in the kitchen, laundry or shop, as well as in the class room. The\nessential parts of the text books, that were reviewed most frequently,\nwere the definitions and rules. A good position is the first essential\nin reading, writing, speaking, sawing, planing or plowing; and the\nsecond is to grasp and use aright the tool or implement, whether it be\nthe pen, pencil, brush, axe, hammer or saw. The good effect of patiently\ntaking the time to make every one familiar with the rules governing the\ntools and work, became noticeable very soon on the part of the older\nstudents, both in the better quality of the work and the larger amount\nof it performed. Progress in studies and success in the shop or field\ndepends largely on the ability to follow the rule, and the decision\nnever to violate it.\n\n\n\n\nXXVII\n\nELLIOTT HALL\n\nTHE GIRLS HALL LOST AND REPLACED.--OLD LOG HOUSE--DAVID ELLIOTT.--ALICE\nLEE ELLIOTT.\n\n \"Be noble! and the nobleness that lies in other men, sleeping but\n never dead, will rise in majesty to meet thine own.\"--Lowell.\n\n\nLOSS OF THE GIRLS HALL\n\nOn Sabbath afternoon, March 13, 1910, as we left the chapel at the close\nof a very delightful and profitable Bible Memory service, a cloud of\nblack smoke was seen moving rapidly around the buildings across the view\nbefore us and suggesting a fire in one of the buildings. It was a sad\nand sickening surprise. Quickly the word was passed, \"The Girls' Hall is\non fire.\" Rushing into this building to locate and if possible to\nsuppress the conflagration, we found it had originated on the third\nfloor, and that a tub of water had already been applied to it by\nattendants in the building, without any hope of checking it, as the\nflames were spreading rapidly over the dry roof, fanned by a strong\nbreeze from the west. The roof was inaccessible both from the inside and\nthe outside, and in a very few minutes both sides of it were covered\nwith a fiery sheet of low, devouring flame similar to that occasionally\nseen, when fire sweeps rapidly over ground covered with dry underbrush.\n\nIn a very little while the entire building was consumed, and with it the\nlaundry, smokehouse, old log house, new woodhouse, stock tank, ten rods\nof the campus fence, fifteen cords of wood, the food supplies on hand\nand nearly all the furniture and equipment of the Girls' Hall, the home\nof the institution.\n\nA fair estimate of the loss sustained is as follows: Girls' Hall 36x56,\n$2550: contents, $1175; other buildings and contents, $250; total $3975.\n\nThe girls rooming on the second story, obedient to instruction, hastened\nto their rooms and secured all their effects, but six that were rooming\non the third story lost their trunks and extra clothing.\n\nIt is impossible to describe how deeply was felt the loss of everything\nat this time, coming as it did so soon after the loss of the Boys' Hall\nin 1908. It had been the comfortable home of the Oak Hill family since\n1889. To the superintendent it meant not merely the loss of the\nproperty, a kind of loss that is always more or less deeply felt, but a\ncheck of several years upon plans outlined for the permanent improvement\nof the work of the institution.\n\nThis loss was a staggering blow to the superintendent until he learned\nthe next day that the matron, Miss Weimer, with the co-operation of Miss\nHall, was willing to practice the self denial needed to make a heroic\neffort to recover from it. When this information was received, twenty of\nthe larger girls were constrained to remain, while the rest were sent\nhome. Some of these were provided for in the second story of an addition\nto the academy building, then nearly completed, and the school room\nunder it served for a dining room and kitchen. The school work was\nresumed the next day, under Miss Hall with student assistants. The girls\nthat remained proved helpful in executing the extra work then necessary,\nand the experience of self denial no doubt proved a profitable one to\nthem.\n\nThe old log farm house 46x16 feet, was the last of the four Oak Hill\nbuildings to yield to the flames. It was built by the Choctaw Indians\nabout the year 1840, soon after they were transferred from Mississippi.\nIt was very substantially constructed and by skilled workmen, who no\ndoubt came from Fort Towson. The Girls' Hall stood between it and the\nwell, indicated by the aeromotor east of it.\n\nThis building was the pioneer home of the academy. The stages of\nprogress in its use were as follows. The native school was transferred\nto it in 1884. Eliza Hartford began to occupy it in 1886, first as a day\nschool, and three months later as her home with a boarding school. In\nthe fall of 1887, a kitchen was added to the west end of it, and it was\nthen used as a home for the teachers and girls, and the school was\ntransferred to the new school building. Two years later it became a\ndormitory for the boys. After 1895 it was used for storage, a smith and\ncarpenter shop. The picture showing it on fire is from a photograph\ntaken by Miss Weimer, after the roof had fallen and the Girls' Hall was\nentirely consumed.\n\n\nDAVID ELLIOTT\n\nThe erection of the fine building known as Elliott Hall, was made\npossible by the receipt of a gift of $5,000 from Mr. David Elliott, of\nLaFayette, Indiana, who expressed the desire that a school might be\nestablished among the Freedmen that would be a memorial of Alice Lee\nElliott, deceased, his previously devoted wife. It was dedicated to her\nmemory on June 13, 1912.\n\nElliott Hall is now the commodious and comfortable home of the Oak Hill\nfamily. It provides a convenient office for the superintendent, library\nand reception room, places for the boarding and laundry departments,\nrooms and bath rooms for the girls. It occupies a beautiful and\ncommanding position on the gentle elevation known as Oak Hill. It stands\non the very site previously occupied by the old log house, but parallel\nwith the survey lines. It forms a center around which all other needed\nbuildings can be conveniently and permanently located.\n\nElliott Hall is the largest and finest of the buildings hitherto erected\nat the academy, and the first of the larger ones to be built by the\nlocal Freedmen. This noteworthy achievement, occurring so soon after the\nreopening in 1905, and the introduction of industrial training in the\nshop as well as on the farm, is suggestive of the real and substantial\nprogress made by the young men.\n\nIt is also an encouragement to every patron of this institution, for it\npractically illustrates the progress that may be made by every\nthoughtful and industrious youth. In view of the fact that there are few\nor no opportunities for the young Freedmen to learn carpentry and\npainting elsewhere in its vicinity, this achievement becomes one in\nwhich every Freedman may justly manifest a laudable pride and express\ndevout thanksgiving.\n\nThe memorial offering of Mr. Elliott, that made it possible, is the\nlargest individual donation yet made to this institution. It came at a\ntime of our saddest and greatest need. It is a gift to be very greatly\nappreciated. Every Freedman in the region of country benefited and\nblessed by this institution, may well be profoundly thankful for this\nmanifestation of personal interest in your intellectual and material\nwelfare.\n\n\nALICE LEE ELLIOTT\n\nMrs. Alice Lee Elliott, in memory of whom Elliott Hall and the Oak Hill\nIndustrial Academy were named in 1910, was the faithful and devoted\nwife of David Elliott, an elder of the Spring Grove Presbyterian church\nnear LaFayette, Indiana. She was the daughter of John and Maria Ritchey,\nwho left Ohio soon after their marriage to found a new home of their own\non the frontier in Indiana. She was born, January 7, 1846, and was\ncalled to her rest in her sixty-first year, June 27, 1906.\n\nShe received a good education in her youth and her marriage occurred\nMarch 2, 1875. Three years later she became a member of the Dayton\nPresbyterian church, of which her husband was already a member, and at\nonce became an earnest and zealous christian worker.\n\nWhen in later years Mr. and Mrs. Elliott transferred their membership to\nSpring Grove Presbyterian church, because their services were more\ngreatly needed there, she became a very successful teacher in the\nSabbath school and an enthusiastic leader in their missionary work.\n\nShe was amiable and winsome. Although she lived amid the surroundings of\nwealth, she was the constant friend and helper of all classes. Her home\nwas always a delightful retreat for the ministers of the gospel and\nthose who represented worthy causes of benevolence and charity. The\nBible, the favorite family church paper and the missionary magazine were\nalways on the center table and read regularly.\n\nShe was animated with the noble desire to be eminently useful and took\nadvantage of every opportunity to benefit and bless others. Others were\ncaptivated and enthused by her happy, hopeful spirit, and have accorded\nto her this beautiful tribute, \"Many daughters have done virtuously, but\nthou excellest them all.\"\n\nWhen her voice became silent and her eyelids closed in death it seemed\nto her surviving husband that she was worthy and the world would be made\nbetter by the erection of a living or useful, as well as granite\nmemorial. Accordingly when her last earthly resting place was duly\nmarked with an appropriate granite memorial, he made a donation of $5000\nto the Presbyterian Board of Missions for Freedmen, for the\nestablishment of an educational institution for the benefit of the\ncolored people of this land, that should bear her name.\n\nAfter the loss by fire of two of the main buildings at Oak Hill\nIndustrial Academy in 1908 and 1910, this fund was used for the erection\nof a main building--Elliott Hall--and the school has since been called\nthe Alice Lee Elliott Memorial.\n\nThe Bible and shorter catechism are to be regularly and faithfully\ntaught to all pupils, as fundamental in the development of a good moral\ncharacter. The hope is indulged that the beautiful story of her\nunselfish and eminently useful life will prove an incentive to constant,\nnoble endeavor on the part of every one that enjoys the privileges of\nthe institution that now bears her honored name.\n\n\nENDOWMENT\n\nOther friends who have it in mind to leave a legacy to this greatly\nneeded institution, will do well to consider the propriety, if possible,\nof sending the funds to the Freedmen's Board while living, as Mr.\nElliott did, and receive from the Board, if desired, an endowment bond\nbearing interest payable annually to the donor, during the continuance\nof the donor's life. By this arrangement the gift becomes a profitable\nsource of annual support to the donor, and an immediate benefit to the\ninstitution, without costs and discounts.\n\n\n\n\nXXVIII\n\nUNFAVORABLE CIRCUMSTANCES\n\nLOSS OF HELPERS AND BUILDINGS.--BOLL WEEVIL.--STATEHOOD\nCHANGES.--EFFICIENT SERVICE REQUIRED.--INFERENCES.--BURDENS AND FRIENDS.\n\n \"All these things are against me.\"--Jacob.\n\n\nThe new era, that had been so auspiciously continued for three years,\nand gave promise of rapid and substantial material development, was\ndestined soon to be interrupted by the experience of three dark days\nthat occurred, one soon after the other.\n\nOn June 5, 1908, one week after the end of the term and after three and\none half years of faithful and efficient service as a matron, the death\nof Miss Adelia M. Eaton occurred at the institution.\n\nOn the 7th of November following the Boys' Hall, and most of its\ncontents were consumed by fire.\n\nIn the spring of 1909 Mrs. Flickinger experienced a serious injury by\nfalling from the open conveyance while on the way to Valliant, and,\ngoing home for treatment during the summer was unable to return in the\nfall and resume her former duties.\n\nOn March 13, 1910, the Girls' Hall, laundry, smokehouse, wood house and\nOld Log House, together with most of their contents, suddenly\ndisappeared in smoke.\n\nNothing was then left of this cherished and promising institution,\nexcept the chapel, temporary hall for the boys, built the previous\nyear, and a lot of ashes and burned rubbish, the sight of which\nsuggested the loss of comforts and working outfit; hopes and plans\nindefinitely deferred if not completely blasted, and the expenditure of\na vast amount of labor and time to replace and refurnish the buildings\ndestroyed; and the utter impossibility of any immediate recovery from\nthe oft-repeated and fatal checks imposed on the enrollment, ever since\nthe loss of the Boys' Hall in 1908.\n\n[Illustration: BOYS' HALL 1895-1908]\n\nTwo rays of light relieved the darkness of the gloom that followed the\nexperience of these staggering losses.\n\n(1). All of the lady helpers manifested the real spirit of missionary\nheroes. Presuming they were greatly needed during the period of\nreconstruction, instead of running away when there seemed to be no\nsuitable place for them, they discovered a readiness to suggest\npossible and acceptable arrangements for their comfort. (2) There was\nalso available for assistance, a clever squad of intelligent and trained\nstudent boys, one of whom, having served for a term as an assistant\nteacher, was believed to be capable of serving as a foreman of the\ncarpenters; thus making it possible to erect buildings entirely by the\naid of colored workmen and principally by student labor.\n\n\nTHE BOLL WEEVIL\n\nIn 1903 the Mexican boll weevil in its northward migration from\nBrownsville, Texas, crossed Red river and, during the next seven years,\ncontinued to deprive the farmers in the country north of that river of\nall profit on the cotton, their principal money crop; and greatly to\ninjure the corn, their food crop. These long repeated ravages of the\nweevil came at a time when the colored people were by no means prepared\nto meet them.\n\nIn 1904 and 1905 they had been allotted 40 acres of unimproved timber\nlands appraised at $3.23 an acre, or $130. The allotment was the\noccasion of many changes in their location. They were really pioneer\nsettlers, in their own native country and without funds to make needed\nimprovements. They were happy in the possession of a home they could\ncall their own, and entertained great hopes for the future. But this new\nand destructive pest, year after year for seven years, completely\nchecked the prosperity they had so hopefully anticipated. The years came\nand went and they had nothing to sell worthy of mention to bring them\nmoney.\n\nIn April 1905, at the first meeting of the Presbytery after the\nreopening, many of the colored people voluntarily and enthusiastically\nunited in making pledges for the purchase of the land needed for the\nbuildings and farm at Oak Hill. But of the many generous hearted\nfriends, who united in pledging about $300.00 at this time, only\nministers and teachers receiving aid from the board, and a couple of\nothers ever became able to pay these pledges.\n\nParents bringing their children to school, with only a few or no dollars\nin hand, would make pledges of payment during the term. The amount\nproposed was $25.00 for boarding a pupil seven months, about one half\nthe real cost. When they became convinced they had no money to send,\nsome would send for their children during the term, while others would\nleave them at the end of the term without notice, and even make it\nnecessary for the superintendent to pay their way home.\n\nThese disappointing experiences had a two-fold effect on the school.\nThey meant the loss, not merely of some expected income, but almost\ninvariably of the pupil and patron, and the constant change of the\nstudent body prevents the development of the higher grades which must be\nreached by the students, if the school is to accomplish its mission,\nnamely the training and development of christian teachers.\n\nThe term reports of the last eight years will show that all the full\nterm students that continued long enough to reach the higher grades, 7th\nand 8th, were self supporting ones, who were either sent to remain at\nthe academy during the vacation periods until they completed their\ncourse, or were accorded the opportunity to work out a part of their\nexpenses at the academy. The full term students whose boarding was\nentirely paid by their parents did not average a half dozen a term.\n\nInability to provide for their board, meant the loss of the brightest\nand most promising pupils of the earlier years, about the time they\nreached the fifth grade. But a good boarding school can be developed\nonly where the conditions are favorable for the continuance of the\npupils from year to year, until they reach the higher grades. The fact\nthat the 7th and 8th grades were reached only during the last two years\nand then only by the self-supporting young people is quite suggestive,\nnot merely of a past embarrassment, but of that which should be an\nimportant feature in the future management of the institution, namely, a\nconstant endeavor to increase the opportunities for young people to\nsupport themselves by the employment furnished at the institution.\n\n\nSTATEHOOD CHANGES\n\nAnother embarrassment was experienced as a result of the changes\nincident to the establishment of statehood.\n\nThe constitutional convention that met at Guthrie, the old capital, Jan.\n1, 1907, changed the map of Indian Territory. From the time the Indians\nwere located in it until that date the civil divisions consisted of the\ngeneral allotments to the different tribes or nations and Oak Hill was\nnear the center of the southern part of the Choctaw nation. In 1907 when\nthe boundaries of the counties were established Oak Hill was near the\nwest line of McCurtain county. The first election of county officers\noccurred that fall and they entered upon their duties on Jan. 1, 1908.\nIt was made the duty of the county superintendent to divide the county\ninto school districts so as to meet the needs of the colored people as\nwell as the whites and Indians.\n\nOn Sabbath, Jan. 20, 1908, the first superintendent of McCurtain county\ncalled at the academy and left the papers showing the establishment of\nOak Hill district No. 73, for the colored people of that neighborhood.\nThe district included the northeast quarter of section 29, on which the\nacademy is located and the southeast quarter of the section adjoining it\non the north. The board of education for this Oak Hill district was\norganized on February 20th following, by the election of Henry Prince,\nchairman, Rev. R. E. Flickinger, Secretary; and Malinda A. Hall,\ntreasurer. All this was done at a time, when the county superintendent\ncould not think otherwise, than that the teachers and work at the\nacademy were in some way under his jurisdiction. A little later the Oak\nHill district was quietly quashed and its honorable board of education\nwent into \"innocuous desuetude.\"\n\nThis incident is narrated because it illustrates what was then taking\nplace all over McCurtain county, and all the other counties of the new\nstate. The law provided that a district and a school might be\nestablished wherever there were six pupils to attend the school and the\npeople furnished a building for it. In a short time three schools for\nthe colored people were established in the vicinity of the academy, and\nparents were made to believe that they must send their children to these\nschools or penalties would be imposed on them. A host of colored\nteachers from Texas and other localities were attracted to the new state\nto meet the needs of the public schools, now for the first time\nestablished in the rural districts.\n\nThe mission schools previously established for many years in the chapels\nof the churches of the Presbytery of Kiamichi became public schools and\nthe pastors that continued to teach became public school teachers.\nParents were also for the first time in their lives, taxed for the\nsupport of their local school. Will they be able and willing to pay\ntheir annual taxes and additional tuition or board at Oak Hill for the\neducation of their children.\n\nThese important changes, occurring both in the immediate neighborhood\nand also in distant ones that furnished the supply of students for Oak\nHill, were destined to exert considerable influence on the work of that\ninstitution. What the effect of that influence would be, was a matter of\ngreat anxiety and constant watchfulness on the part of the\nsuperintendent. The previous missions of our Freedmen's Board at\nMuskogee, Atoka and Caddo were abandoned as unnecessary as soon as the\nincreasing population of those towns made adequate provision for the\npublic education of their colored children. Shall this be the outcome of\nthe work at Oak Hill, now that the rural districts are supplied with\npublic schools and teachers?\n\n\nEFFICIENT SERVICE REQUIRED\n\nThat these changes would temporarily affect the enrollment of Oak Hill,\neven under the most favorable circumstances was believed to be\ninevitable. This problem was all the more difficult to meet, while\nundergoing the experience of repeated checks, that made it necessary to\nsend pupils home during term time on three different occasions and twice\nto check their incoming on account of \"no room.\"\n\nThe most efficient and faithful service possible, on the part of the\nsuperintendent and teachers, was believed to be the best means of\nmeeting this crisis. Parents and young people must also have a little\ntime for observation, that they might see and be convinced of the\ngreater value of the work at the academy.\n\nTo visitors at the academy the difference was very quickly perceived.\nThese were some of the things that attracted their special and favorable\nattention.\n\nThe Bible was in the hand of every pupil, and even the youngest were\nfamiliar with many of its most beautiful and instructive passages.\n\nEvery pupil had all the text books he needed from the day he entered the\nschool.\n\nAll that were old enough were required to spend an hour each evening, in\nquiet study under the helpful and encouraging eye of the principal, in\naddition to the forenoon and afternoon hours.\n\nAll were forming the habit of using their spare moments to advantage, by\nreading some good books from the library, a church paper, or practicing\non some useful musical instrument.\n\nTheir voices were being correctly and rapidly developed for intelligent\nuse in song and public address.\n\nIn the visible results of their work they witnessed their skill in the\nnecessary arts of life, such as farming, stock raising, carpentry,\npainting, masonry, cooking, baking and sewing.\n\nAnd then it was very unusual for any pupil to return home at the end of\nthe term, without having voluntarily become an active christian worker\nin the endeavor meeting and Sunday school.\n\nDuring the spring term in 1905 only 34 pupils were enrolled. During the\nnext three years the increase was very encouraging, the enrollment\nreaching the full capacity of the buildings at 115, May 31, 1908.\n\nThe loss of buildings that began with the opening of the next term\ncompelled a reduction in the enrollment. For 1909 and the subsequent\nyears it was 84, 108, 90 and in 1912, 95.\n\n\nINFERENCES\n\nIt would seem from the foregoing facts, that, whatever demand there was\nfor the Oak Hill Mission as a school for local elementary instruction in\nthe earlier years of its history, the conditions of the country, to\nwhich its work must now be adjusted, have experienced a very great\nchange. So long as there are families living in sparsely settled\ndistricts, that are not provided with ample school privileges; or the\ninterest of parents in the welfare of their children leads them to\nprefer the select boarding school, under well-known christian\ninfluences, to the rural school; elementary instruction will be needed\nat Oak Hill. But the greater need now is for the higher christian\neducation that will best fit the young people to become intelligent and\nsuccessful teachers, and for the industrial training that will fit them\nfor the performance of the necessary duties of life.\n\nA comfortable home on a well-tilled farm, that is every year increasing\nin value, is the ideal and happiest place for ambitions young people.\nSuch a home affords healthful employment, the greatest freedom and is\nusually a very profitable investment.\n\nThe young farmer needs not only a knowledge of soils, their drainage and\nhow to use them to best advantage, but also a practical knowledge of\ncarpentry and painting, to enable him to erect good buildings\neconomically and to take proper care of them afterwards.\n\nThe teacher needs this knowledge and training, that he may create a\nconstant demand for his services during the long summer days when he is\nnot teaching.\n\n[Illustration: Rev. W. H. Carroll.]\n\n[Illustration: Sadie B. McNiell.]\n\n[Illustration: Mrs. W. H. Carroll.]\n\n[Illustration: Lucretia C. Brown.]\n\n[Illustration: Everett Richard.]\n\n[Illustration: Malinda A. Hall.]\n\n[Illustration: Solomon H. Buchanan.]\n\n[Illustration: Samuel A. Folsom.]\n\n[Illustration: CLOSING DAY, 1912. REV. DR. BAIRD AT LEFT ON THE PORCH.]\n\nThe young minister needs this knowledge more than many others, and a\ngreat deal more than is generally appreciated, to enable him to give\nintelligent counsel to his people, when they have need to make repairs\nor build new churches and parsonages.\n\nAs these higher and special lines of industrial instruction are\nperfected and emphasized, and the facilities for self-help both during\nterm time and vacation are gradually increased, the efficiency and\npatronage of the academy will continue to increase with the progress of\nthe years.\n\n\nBURDENS AND FRIENDS\n\nThe deficit in the running expenses on June 30, 1911, the last day\nincluded in the annual report of that year was $1,693.95. This was the\nlargest deficit at the end of any previous month, and was a big one with\nwhich to commence the improvement work of our last year. It was due to\nthe fact that the completion of Elliott Hall with good materials and\nworkmanship, including furniture, cost nearly $1,500 more than was\nexpected, and the appropriation made for it.\n\nWe were called upon to experience some serious losses and bear, for\nconsiderable periods of time unusually great and heavy burdens. The\nburden twice became so great, indeed, as to awaken the fear that another\nstraw would break the camel's back. Happily the needed relief came in\ntime to avert that unhappy experience, or check the aggressive onward\nprogress of the improvement work.\n\nWhen the burden became large and a matter of personal anxiety, it also\nbecame the measure of the valuable and loyal co-operation of the new\nfriends who came to our assistance, in addition to our Board of\nMissions for Freedmen; which is the first and final resort for the\nresources that are necessary to successfully administer, and gradually\ndevelop the work of this institution.\n\nWe deem it appropriate to gratefully record the names of those who have\nmost signally aided us in the management of the finances, so as to keep\nthem locally on a cash basis, namely, the Security State bank of\nRockwell City, Ia.; 1st National bank of Valliant; and in succession the\nfollowing dealers in Valliant: O'Bannon & Son; A. J. Whitfield and\nPlanters Trading Co.\n\nHon. T. P. Gore, United States Senator from Oklahoma, (blind), has\nfavored this institution by sending for its library more than a dozen\nvaluable volumes, among which are 2 Year Books of the Department of\nAgriculture; 2 Handbooks,--I & II,--of the American Indians; Report of\nthe Commissioner on Education for 1911, in two volumes; Report on\nIndustrial Education; Manual of the United States Senate; Directory of\nCongress, and several other smaller volumes.\n\n\nSPECIAL ADDRESSES\n\nDuring our last term the institution was favored with encouraging and\ninstructive addresses from the following distinguished visitors: Rev.\nDuncan McRuer of Pauls Valley, Moderator of the Synod of Oklahoma; Rev.\nE. B. Teis of Anadarko, Pastoral Evangelist for the Presbytery of El\nReno; Rev. Phil C. Baird D. D., Pastor of the First Presbyterian church\nof Oklahoma City; and by Rev. Wiley Homer, Rev. William Butler, Rev. W.\nJ. Starks and Rev. T. K. Bridges, pastors of local churches, and Rev. M.\nL. Bethel, Oklahoma City.\n\n\n\n\nXXIX\n\nBUILDING THE TEMPLE\n\nAN EXERCISE FOR CHILDREN'S DAY, ILLUSTRATED BY A TEMPLE AND AN ARCH.\n\n \"I have no greater joy than to hear that my children walk in the\n truth.\"--John\n\n \"Giving all diligence add to your faith, virtue; and to virtue,\n knowledge; and to knowledge, temperance; and to temperance,\n patience; and to patience, godliness; and to godliness, brotherly\n kindness; and to brotherly kindness, charity. He that lacketh these\n things is blind.\"--Peter.\n\n\nIt was the good fortune of the author to be called to serve as chorister\nand superintendent of rural Sunday schools, and leader of the choir of\nthe church, in his early youth. At the beginning of his ministry, he\ndiscovered the relative importance of this work among the young, by\nreading the observation of the sainted Samuel Miller to the effect; if\nhe could repeat the period of his ministry, he would give ten times more\ntime and attention to the work among the children. This importance was\nvery acceptably emphasized during the eighties, by the enthusiasm of\nRev. James A. Wooden, D. D., of our Sunday school Board, and the\nappointment of a Sabbath in June, to be annually observed as Children's\nDay.\n\nOne of the most prominent features of our ministry has been, a\npersistently active participation in the work among the children and\nyoung people. Other engagements have not been permitted to interfere\nwith attendance at Sunday school and Endeavor meetings, or an\nappointment to meet the children at any of the regular times of\nrehearsal of songs and exercises for Easter, Christmas, Children's Day\nand other anniversaries. All the young people were encouraged to\nparticipate in the effort to make these rallying days, occasions of\nspecial instruction and delight. A number of pretty, and sometimes\nelaborate, designs were devised to add their illuminating effect to the\nexercises. Two of these designs, a temple and an arch, both having for\ntheir object, a visible representation of the divinely appointed\nelements of a good character, according to the apostle Peter, and\nanimating power of the indwelling spirit, manifested by a conscientious\nobservance of the command to remember the Sabbath, have been deemed\nworthy of an illustration in this volume, that those who participated in\nthem, and others, may be able to reproduce them for the instruction and\ndelight of others.\n\nExercises, that consist of passages from the Scriptures, are more\nvaluable than others to the children, when committed to memory, and they\nlearn them very readily, when an immediate use is to be made of them at\na public service. The passages suggested for use in these exercises\ninclude many of the most important ones in the Bible, and as they\npractice, in the presence of each other, all become more or less\nfamiliar with every one of them. The superintendent or leader is\nexpected to arrange the length and number of the exercises, to suit the\nnumber and ages of those available to participate in them. A single\nverse may be best for the child: but a glance over the additional\npassages may be very helpful to the pastor or other person, delivering a\nshort address at the close of the children's exercises.\n\nA very pleasing feature of these designs is the fact, they are\nconstructed by the children as one after the other, or two together,\ncarry their part to the platform and render their exercise. One or two\nare appointed to serve as Master-builders to receive the stones or\ntablets, when delivered, and place them in their proper position.\n\nA good character is an enduring monument. A good name is rather to be\nchosen than great riches.\n\nWALKING IN THE TRUTH\n\n[Illustration: ]\n\nAN ENDURING TEMPLE.--A temple for time and eternity, showing the\ndivinely appointed elements of a good character (2 Peter 1:5-8), their\nsure foundations; the person and work of our Lord Jesus and the inspired\nWord of God; and their crowning bond, the Sabbath.\n\n\nAN EXERCISE FOR CHILDREN'S DAY\n\n(The two master builders standing together)\n\nMaster Builder. Dear friends: The Bible tells us that all are builders.\nThat some are wise and others are foolish. That some are building on the\nsand, without any protection against the storms and floods, that will\nsurely cause their fall. That some are building with wood, hay or\nstubble; or with gold, silver and precious stones, without any\nprotection against the day, when the fire will consume these perishable\nmaterials. That others, however are building safely and securely, with\ndivinely appointed materials, on the Rock of Ages and the unchanging,\nimpregnable Word of God. That the indwelling Spirit, commonly called the\nComforter, is the occupant, strength and life of their temple; and their\nconscientious observance of the Sabbath, is to them the pledge of Divine\nfavor and the visible sign of their sure protection.\n\nAssistant Builder. All of you no doubt are familiar with the words of\nthe poet, Longfellow:\n\n \"All are architects of fate\n Building on the walls of time;\n Some with massive deeds and great,\n Others with the ornaments of rhyme.\n For the structures that we raise\n God's Word is with materials filled;\n And our todays and yesterdays\n Reveal the materials with which we build.\"\n\n \"We have planned today to build\n A temple--on earth, a heaven;\n A temple on rocks so solid,\n And with materials divinely given,\n That all who hear the Master's call\n To service and an endless life,\n May of this be sure, whatever befall\n They have builded for time aright.\"\n\nLife is what we make it out of what God puts within our reach, and every\nact is a foundation stone for the next one. Walking in the truth, adding\nto our faith and building a temple all mean advancing one step or stone\nat a time.\n\nMaster Builder. The white stone referred to in Revelation was an emblem\nof pardon and a badge of friendship.\n\nThe stone ordinarily is an emblem of solidity and enduring strength. In\nthis sense it is an emblem of an eternal truth, or principle. When Peter\nconfessed, \"Thou art the Christ,\" Jesus said in regard to his\nconfession, \"Thou art Peter, and on this rock\" or fundamental truth, \"I\nam Christ,\" \"I will build my church; and the gates of hell (hades) shall\nnot prevail against it.\"\n\nDavid tells us \"The Lord set his feet upon a rock.\" He calls the Lord a\nrock, a fortress and a high tower; and entreats the Lord to \"lead him to\nthe rock that is higher than I.\" Peter speaks of Jesus as a living\nstone, and of believers as lively stones that form a spiritual house, an\nholy priesthood.\n\nWe are now ready for the foundation.\n\n \"And as we build, let each one pray,\n That we may build aright;\n That all we do on earth may be\n Well pleasing in God's sight.\"\n\n Chorus. \"We're building up the temple,\n Building up the temple\n Building up the temple of the Lord.\"\n\nBearer: We bring the corner stone on which our temple rests.\n\nMaster Builder: This stone represents our Lord Jesus, the sure\nfoundation. Let us hear of this stone, the Rock of Ages, what the Bible\nmay tell.\n\nBearer: \"Behold I lay in Zion a chief corner stone, elect, precious; and\nhe that believeth on him shall not be confounded. Unto you therefore\nwhich believe, he is precious; but unto them which be disobedient, the\nstone which the builders rejected, the same is made the head of the\ncorner. Other foundation can no man lay than that is laid, which is\nJesus Christ.\"\n\nHe said of himself, I am the light of the world. I am the resurrection\nand the life: he that believeth in me though he were dead, yet shall he\nlive. And whosoever liveth and believeth in me shall never die. Without\nme ye can do nothing. My grace is sufficient for thee.\n\nPaul said of him, \"We preach Christ crucified, unto the Jews a\nstumbling-block and unto the Greeks foolishness; but unto them which are\ncalled, both Jews and Greeks, Christ the power of God and the wisdom of\nGod.\"\n\nAsst. Bearer: Peter said: \"Be it known unto you all, and to all the\npeople of Israel, that by the name of Jesus Christ of Nazareth, whom ye\ncrucified, whom God raised from the dead, even by him doth this man\nstand before you whole. This is the stone which was set at nought by you\nbuilders--the Jews--which is become the head of the corner. Neither is\nthere salvation in any other; for there is none other name under heaven,\ngiven among men whereby we must be saved.\"\n\nBearer: \"We bring another stone for the foundation.\"\n\nM. B. \"This stone represents the Word of God that endureth forever. Let\nus hear of this stone what the Bible may tell.\"\n\nBearer: \"Thou hast known the holy scriptures, which are able to make\nthee wise unto salvation through faith, which is in Christ Jesus.\n\n\"All scripture is given by inspiration of God and is profitable for\ndoctrine, for reproof, for correction, for instruction in righteousness:\nThat the man of God may be perfect; thoroughly furnished unto all good\nworks.\n\n\"The law of the Lord is perfect; converting the soul; the testimony of\nthe Lord is sure, making wise the simple. The statutes of the Lord are\nright, rejoicing the heart; the commandment of the Lord is pure,\nenlightening the eyes. The fear of the Lord is clean, enduring forever;\nthe judgments of the Lord are true and righteous altogether.\"\n\nAsst. Bearer. \"Heaven and earth shall pass away, but my words shall not\npass away.\"\n\n\"Whosoever shall be ashamed of me and my words, of him shall the Son of\nMan be ashamed when he shall come in his own glory, and in the glory of\nthe Father and of the holy angels.\"\n\n\"Ye are built upon the foundation of the apostles and prophets, Jesus\nChrist himself being the chief corner stone; in whom all the building\nfitly framed together groweth unto a holy temple in the Lord, for a\nhabitation of God through the Spirit.\" See John 1. 4,14.\n\nM. B. The two fold foundation of our glorious temple has now been laid.\nIt consists of the Rock of Ages and the Word of God that endureth\nforever. We are now ready for those good materials for the walls of the\ntemple that are better than wood, hay or stubble, gold, silver or\nprecious stones.\n\nFAITH. Bearer: We bring the stone that represents Faith.\n\nMaster Builder: Faith is a goodly stone, and it fits right well. Let us\nhear of Faith what the Bible may tell.\n\n(Adjust and repeat for the other stones.)\n\nBearer: By grace are ye saved through Faith; and that not of yourselves;\nit is the gift of God.\n\nGod so loved the world that he gave his only begotten Son, that\nwhosoever believeth in him should not perish, but have everlasting life.\nHe that believeth on the Son hath everlasting life; and he that\nbelieveth not the Son shall not see life.\n\nAsst. Bearer: Abraham believed God, and it was accounted to him for\nrighteousness. Know ye therefore that they which are of faith, the same\nare the children of Abraham. They which be of faith are blessed with\nfaithful Abraham. He that is faithful in that which is least is\nfaithful. Be thou faithful unto death and I will give thee a crown of\nlife. See also Rom. 10:8-10.\n\nVIRTUE--COURAGE. B: Whatsoever things are true, whatsoever things are\nhonest, whatsoever things are just; whatsoever things are pure,\nwhatsoever things are lovely, whatsoever things are of good report; if\nthere be any virtue, and if there be any praise, think on these things.\n\nThou therefore my son, Timothy, be strong in the grace that is in Christ\nJesus and endure hardness, as a good soldier of Jesus Christ.\n\nAsst. B: The Lord said unto Joshua, \"Be strong and of a good courage:\nthat thou mayest observe to do according to all the law, which Moses, my\nservant commanded thee; that thou mayest prosper whithersoever thou\ngoest. This book of the law shall not depart out of thy mouth; but thou\nshalt meditate therein day and night, that thou mayest observe to do\naccording to all that is written therein; for then thou shalt make thy\nway prosperous, and then thou shalt have good success.\" See also Eph.\n6:10-17.\n\nKNOWLEDGE. B: The fear of the Lord is the beginning of knowledge. This\nis life eternal, that they might know thee, the only true God, and Jesus\nChrist, whom Thou hast sent.\n\nKnow ye not that ye are the temple of God and that the spirit of God\ndwelleth in you? If any man defile the temple of God, him shall God\ndestroy: for the temple of God is holy, which temple ye are. See Prov.\n4:7-8; 3:16-17\n\nTEMPERANCE. Abstain from all appearance of evil. If meat make my brother\nto offend I will eat no meat while the world standeth. The fruit of the\nspirit is love, joy, peace, long suffering, gentleness, goodness, faith,\nmeekness, temperance; against such there is no law. And 2 Pet. 1:5-6.\n\nPATIENCE. In your patience possess ye your souls. Let us run with\npatience the race that is set before us; looking unto Jesus, the author\nand finisher of our faith; who for the joy that was set before him\nendured the cross, despising the shame, and is set down at the right\nhand of the throne of God.\n\nGODLINESS. \"Great is the mystery of Godliness: God manifest in the\nflesh, believed on in the world and received up into glory. Godliness\nwith contentment is great gain. Godliness is profitable unto all things,\nhaving promise of the life that now is and of that which is to come.\nFear God and keep his commandments: for this is the whole duty of man.\"\n\nKINDNESS. \"Be ye kind one to another, tender hearted, forgiving one\nanother, even as God for Christ's sake hath forgiven you. Love ye your\nenemies, and do good; lend hoping for nothing again; and your reward\nshall be great, and ye shall be the children of the Highest: for he is\nkind unto the unthankful and to the evil.\"\n\nCHARITY. \"Though I bestow all my goods to feed the poor, and though I\ngive my body to be burned and have not charity, it profiteth me nothing.\nCharity suffereth long and is kind. Charity envieth not; beareth all\nthings, believeth all things, endureth all things. And now abideth\nfaith, hope and charity, these three, but the greatest of these is\ncharity.\" Luke 10:27. I John 3:17.\n\nAll repeat 2 Pet. 1:5-8, and review the foundations.\n\nTHE SABBATH. \"The Sabbath was made for man and not man for the Sabbath:\ntherefore the Son of Man is Lord also of the Sabbath, and the apostle\nJohn calls it the Lord's day.\"\n\n\"From the beginning of the world to the resurrection of Christ, God\nappointed the seventh day of the week to be the weekly Sabbath; and the\nfirst day of the week ever since to continue to the end of the world,\nwhich is the Christian Sabbath.\"\n\n\"And the Lord spake unto Moses saying, verily my Sabbaths ye shall keep,\nfor it is a sign between me and you throughout your generations; that ye\nmay know that I am the Lord that doth sanctify you. It is a sign between\nme and the children of Israel for ever.\"\n\nIsaiah refers to the Sabbath as a pledge of divine favor. \"If thou call\nthe Sabbath a delight, the holy of the Lord and shalt honor it, not\ndoing thine own ways; I will cause thee to ride upon the high places of\nthe earth and feed thee with the heritage of Jacob thy father.\"\n\nEzekiel, a prophet of the captivity, older than Daniel and faithful even\nunto death, refers four times to the pollution of the Sabbath as one of\nthe principal causes of the captivity. \"The word of the Lord came unto\nme, saying, I gave them my Sabbaths to be a sign between me and them,\nthat they might know that I am the Lord that sanctify them. But the\nhouse of Israel walked not in my statutes, and my Sabbaths they greatly\nprofaned. Then I said I would greatly pour out my fury upon them to\nconsume them and scatter them among the heathen.\"\n\nAbraham Lincoln very truly observed, \"As we keep or break the Sabbath\nday, we nobly save or meanly lose the last best hope by which man\nrises.\"\n\nWashington and Lincoln, apart from what they did, were great men. The\ndivine element of a God given character belonged to each. Goodness is\nthe basis of greatness, and greatness is character; the ability and\nwillingness to serve.\n\nAll unite in repeating the fourth commandment.\n\nTHE DESIGN. It can be ornamented with a gilt cross and decorated with\nevergreen festoons pendant over the ends. Bouquets of the same color can\nbe laid at the corresponding angles.\n\nTHE CROSS. \"God forbid that I should glory, save in the cross of our\nLord Jesus Christ, by whom the world is crucified unto me, and I unto\nthe world.\"--Paul.\n\nThe children bringing bouquets can be supplied with short exercises like\nthe following.\n\n I bring these flowers: Solomon in all his glory was not\n arrayed like one of these.\n\n These beautiful flowers I bring,\n A grateful offering to my king.\n\n I bring these pretty flowers,\n A fragrant relic of Eden's bowers.\n\n I bring these roses fair\n To Him who hears my evening prayer.\n\n I bring to him this pretty rose,\n Who died and from the dead arose,\n To save us all from all our foes.\n\n These flowers I bring to him of whom it was said,\n \"I am the rose of Sharon and the lily of the valleys.\"\n\n \"By their fruits ye shall know them.\" This is the present\n test of character; of men, their teachings and institutions.\n\n\n Fruit, FRUIT, MORE FRUIT.\n Every branch that beareth not\n FRUIT\n He taketh away; every branch that beareth\n FRUIT\n He purgeth it, that it may bring forth\n MORE FRUIT\n\n \"In the beauty of the lilies Christ was born across the sea.\n With a glory in his bosom that transfigures you and me;\n As He died to make men holy, let us die to make men free,\n While God is marching on.\"\n\n See also Math. 7:30; John 15:5-8, 14, 15.\n\n Repeat in unison the call of Jesus for the children:\n\n \"Suffer little children to come unto me and forbid them not\n for of such is the kingdom of heaven.\"\n\n\nOPPORTUNITY FOR DECISION\n\nDaniel in his youth, purposed in his heart, not to defile himself by\neating the king's meat or the wine which he drank. Joshua expressed his\ndecision to all Israel, saying, \"As for me and my house, we will serve\nthe Lord.\"\n\nChoose ye this day whom ye will serve? While the congregation is\nstanding and singing an appropriate, familiar hymn, encourage every\nundecided person present, to accept Jesus as their savior; and to\nindicate with the uplifted hand, their decision to live a Christian\nlife.\n\nProvide testaments or bibles for those needing them.\n\n BUILDING DAY BY DAY\n\n \"We are building in sorrow and building in joy\n A temple the world cannot see.\n But we know it will stand, if we found it on a rock,\n Through the ages of eternity.\n Cho. We are building day by day\n As the moments glide away,\n Our temple which the world may not see.\n Every victory won by grace\n Will be sure to find a place\n In our building for eternity.\n\n \"Every deed forms a part in this building of ours,\n That is done in the name of the Lord;\n For the love that we show\n And the kindness we bestow\n He has promised us a bright reward.\n Then be watchful and wise\n Let the temple we rear\n Be one that no tempest can shock;\n For the Master has said\n And He taught us in His word\n We must build upon the solid rock.\"\n --H. E. Blair\n\n GROWING UP FOR JESUS\n\n \"Growing up for Jesus, we are truly blest,\n In His smile is welcome, in His arms our rest,\n In His truth our treasure, in His word our rule,\n Growing up for Jesus, in our Sunday School.\n Growing up for Jesus, till in Him complete,\n Growing up for Jesus, oh! His work is sweet;\n In His truth our treasure, in His word our rule,\n Growing up for Jesus, in our Sunday School.\n\n \"Not too young to love Him, little hearts beat true,\n Not too young to serve Him, as the dew drops do.\n Not too young to praise Him, singing as we come,\n Not too young to answer, when He calls us home.\n Growing up for Jesus, learning day by day,\n How to follow onward in the narrow way;\n Seeking holy treasure, finding precious truth,\n Growing up for Jesus in our happy youth.\"\n --Pres. Board Publication.\n\n\n OUR HAPPY LAND\n\n A Favorite Children's Chorus.\n\n Land of children, birds and flowers,\n What a happy land is ours!\n Here the gladdest bells are rung,\n Here the sweetest songs are sung.\n With Thy banner o'er us,\n Join we all in chorus,\n Land of children, birds and flowers\n What a happy land is ours.\n\n Let us keep it so we pray,\n Drive the clouds of sin away;\n Father by Thy love divine\n Make us, keep us ever Thine.\n With Thy banner o'er us, etc.\n Keep us Lord from day to day\n In the straight and narrow way.\n May it be our chief delight,\n To walk upright in Thy sight;\n With Thy banner o'er us, etc.\n\n What a happy land\n What a happy land is ours,\n Here the gladdest bells are rung,\n Here the sweetest songs are sung;\n Freedom's banner o'er us,\n Join we all in chorus,\n Land of children, birds and flowers,\n What a happy land is ours.\n\n\nTHE ARCH\n\nThe arch, which appears on another page, illustrates in a very striking\nmanner the mutual dependence of all the stones, representing the\ndivinely appointed elements of character, on their crown, the keystone,\nwhich represents the Sabbath or fourth commandment, the connecting link\nbetween the first and second tables of the law and the visible bond of\nevery man and nation to his Creator.\n\nWhen the keystone has been placed in position the arch will sustain\nconsiderable weight, but if it be removed nearly all of the other stones\ntumble to the floor in a confused heap. Those who do not remember the\nSabbath to keep it holy unto the Lord, may manifest some of these\ndivinely appointed elements of character, but every one who\nconscientiously observes the Sabbath as a day for public worship,\nreading and teaching the Word of God, endeavors to develop all of them.\nThe indwelling spirit is dependent on an intelligent knowledge of the\nWord, and the strengthening influence of the Sabbath is usually\naccording to the good use that is made of it.\n\n\nEXPLANATORY\n\n A couple of cracker boxes inverted serve for the two foundation\n stones. The parts of the temple consist of frames made of thin\n strips, about five inches wide. Each stone is about three inches\n shorter and one and one-half inches narrower than the one below it,\n and it rests on supporting strips inserted in the top of the lower\n one. All can be set aside in the lower one when they are inverted.\n All are covered with white printing paper and the letters are\n fastened with little tacks.\n\n The large letters are 2-1/2x1-1/4 and the small ones 1-1/2x7-8\n inches. A bright red color is essential in order to produce the\n nicest effect. They can be cut very speedily and uniformly if the\n cardboard is first ruled with a pen, into squares the size of the\n letters, and then ruled with a pencil one-fourth of an inch distant\n from the ink rulings.\n\n The arch is four feet wide at the base. The inner circle is\n described with a radius of two and the outer one of three feet. The\n curved edges of each are cut with a scroll saw. Strips of orange\n boxes or sheets of card board, one foot long, are used to nail on\n their straight edges. All are covered with cheese cloth or muslin\n and the letters are placed on a curved line. The arch and temple can\n both be built on a smaller scale with box board. The lifting of the\n keystone of the arch, when first inserted is a very interesting\n performance.\n\n\nREFERENCES\n\nTEMPLE: 1 Cor. 3:16-17; Math. 7:24-27; Luke 6:47-49; 1 Cor. 3:12-15;\nJames 1:22-24; Rev. 2:17; Ps. 18:2; 31:2-3; 71:35; 40:2; 61:2; 62:2.\n\nJESUS. Isa. 28:16; 1 Peter 2:6; Math. 16:15-18; John 1:1-2-14; Dan.\n2:34-35; 1 Cor. 8:11; Math 21:42-44; Acts 4:10-12; 1 Peter 2:4-6.\n\nWORD. 2 Tim. 3:16-17; 1 Peter 1:20-21; Ps. 19:7,10; Heb. 4:12; Ps.\n119:105,130; Isa. 40:8; Math. 24:35; Mark 13:31; Luke 9:26; Eph.\n2:19-22.\n\nFAITH. John 3:16, 36; Heb. 11:1-3; Eph. 2:4-8; Acts 16:31; Heb.\n11:23-26; Mark 11:22-23; Gal. 3:6-9; Luke 16:10.\n\nVIRTUE. Phil. 4:8; Josh. 1:6-9; 2 Tim 2:1-3; 1 John 2:13-14.\n\nKNOWLEDGE. John 17:3; 1 Cor. 3:16-17; Prov. 1:7; Isa. 11:1-2, 33, 6;\nProv. 4:7-8; 3:16-17.\n\nTEMPERANCE. Gal. 5:22-24; 1 Cor. 8:13; 2 Peter 1:5-6; Gen. 2:16-17; Dan.\n1:8; Thess. 5:22.\n\nPATIENCE. Luke 21:19; James 5:11; Heb. 10:35-36; 12:1-2.\n\nGODLINESS. 1 Tim. 4:8; 6:6-7; 3:16; Ec. 12:13-14.\n\nKINDNESS. Eph. 4:32; Luke 6:35; Ps. 103:2-4.\n\nCHARITY. 1 Cor. 13:4-8; 13:1-3; 2 Peter 1:5-8.\n\nSABBATH. Ex. 20:8-11; Mark 2:27-28; Ex. 31:13-17; Isa. 58:13-14; Ezek.\n20:13, 16, 20, 24; Luke 4:16:18; Rev. 1:10.\n\n\n\n\nXXX\n\nMAXIMS AND SUGGESTIONS\n\nRELATING TO THE DEVELOPMENT OF A GOOD CHARACTER AND THE ACHIEVEMENT OF\nGOOD SUCCESS--NUGGETS FROM SHORT TALKS TO THE STUDENTS ON FRIDAY\nEVENINGS.\n\n \"Precept upon precept, line upon line, here a little and there a\n little.\" Proverbs.\n\n Unstable as water thou shalt not excel.\n Jacob.\n\n Be gentle in manner, firm in principle, always conciliatory.\n\n Go forward; and if difficulties increase, go forward more earnestly.\n\n In essentials, unity; in non-essentials, liberty; in all things,\n charity. Augustine.\n\n Find a way or make one, is excellent; but sometimes it needs to\n read, Find employment or make it.\n\n Whatever cannot be avoided must be endured. Endure hard things\n bravely.\n\n Patience and Perseverance will perform great wonders.\n\n Early to bed and early to rise will make a man healthy, wealthy and\n wise. Ben Franklin.\n\n Whoever wins man's highest stature here below must grow, and never\n cease to grow--for when growth ceases, death begins. Alice Carey.\n\n \"There is so much bad in the best of us,\n And so much good in the worst of us;\n It is hardly fair for any of us,\n To speak ill of the rest of us.\"\n\n If thou wouldst know the secret of a happy life, rise in the morn,\n with armor clasped about thee, for the day's long strife. \"Thy duty\n do.\"\n\n The very angels then will stoop, when the night brings rest, to\n cradle thee in heavenly arms because thou didst thy best. Jennings.\n\n Bear and forbear are two good bears to have in every home, in order\n to keep peace in the family. Grin and bear it, is another good one.\n Impatience, scolding and fault-finding are three black bears, that\n make every one feel badly and look ugly. Don't harbor them.\n\n BIBLE PRECEPTS. Faithful is the Bible word for success.\n\n He that is faithful, is faithful in that which is least.\n\n Owe no man anything. Render to all their dues.\n\n Be not wise in your own conceits. A wise son maketh a glad father;\n but a foolish son is the heaviness of his mother.\n\n Seek ye first the kingdom of God and all these things shall be added\n unto you.\n\n Wisdom is the principal thing, therefore get wisdom. Her ways are\n ways of pleasantness and all her paths are peace.\n\n Honor the Lord with thy substance and with the first-fruits of all\n thine increase; so shall thy barns be filled with plenty.\n\n So teach us to number our days, that we may apply our hearts unto\n wisdom. Let the beauty of the Lord our God be upon us, and establish\n thou the work of our hands. Moses.\n\n The hand of the diligent maketh rich. The hand of the diligent shall\n bear rule.\n\n Be not slothful in business. A man diligent in his business shall\n stand before kings; he shall not stand before mean men.\n\n Anger resteth in the bosom of fools. Make no friendship with an\n angry man, lest thou learn his ways: Let not the sun go down upon\n thy wrath. Be patient; and not a brawler or striker.\n\n SPIRITUAL POWER. Bring ye all the tithes into the storehouse, that\n there may be meat in mine house, and prove me now herewith, saith\n the Lord of hosts, if I will not open the windows of heaven, and\n pour you out a blessing, that there shall not be room enough to\n receive it.\n\n\nHOW SOME MEN ACHIEVED GREATNESS\n\nAbraham believed God and was promptly obedient to His divine call. \"The\nLord made Abraham rich\" and the \"Father of the Faithful.\"\n\n\"The Lord was with Joseph,\" the innocent slave in prison. He led him\nfrom the prison to a throne and made him a successful ruler in Egypt.\n\nDaniel the youthful, God-fearing captive at Babylon, \"sought the Lord by\nprayer, supplication and fasting.\" \"The Lord prospered him,\" gave him\nfavor with princes and made him the greatest statesman of his age.\n\nJob was a \"perfect and upright man, one that feared God.\" Satan said of\nhim, \"Doth Job fear God for nought?\" Satan then deprived him of his\nfamily, property and health. Job still maintained his integrity, saying,\n\"The Lord gave and the Lord hath taken away.\" The Lord then gave Job\ntwice as much as he had before; so that the latter end of Job was more\nblessed than his beginning.\n\nWhen the Lord said to Moses, \"Come now, I will send thee unto Pharaoh,\nthat thou mayest bring forth my people out of Egypt;\" he hesitated,\nsaying, \"Who am I?\" \"They will not believe me;\" and \"I am not eloquent.\"\nBut when he obeyed the call and went, the Lord went with him, the people\nbelieved, the army of Pharaoh was overthrown; and Moses became the first\nemancipator, a great leader of men and the greatest lawgiver in the\nhistory of the world.\n\n\nOAK HILL BE'S\n\nBe Honorable. Never do that which will cause you afterwards to feel\nashamed.\n\nBe Honest. Never deceive or take that which belongs to another.\n\nBe True. Stand firmly for the truth and be faithful, though you stand or\nwork alone.\n\nBe Pure. Shun the impure and abhor whatever will corrupt good morals.\n\nBe Polite. Help the weak and never by word or act offend another.\n\nBe Prompt. If you have done badly, hasten with your apology before you\nare called to account.\n\nBe Thoughtful. Learn how to exercise that forethought that anticipates\nevery future need at the beginning of an undertaking.\n\nSelf Control. Self control means self discipline. Self discipline means\nthat I must be willing to:\n\nBe, what I know I ought to be;\n\nSay, what I know I ought to say;\n\nDo, what I know I ought to do;\n\nGo, where I know I ought to go;\n\nDo, with my might what my hands find to do; and be firmly decided, not\nto do anything I know I ought not to do. It is the ability to control\none's thoughts and energies by rule, so as to act prudently, and never\nimpulsively or impatiently.\n\nAll make mistakes, some more than others. \"To err is human.\" He succeeds\nbest who makes the fewest mistakes; and most quickly corrects them, when\ndiscovered.\n\n\"I am not bound to win, but I am bound to be true.\n\n\"I am not bound to succeed, but I am bound to live up to what light I\nhave.\n\n\"I must stand with anybody who stands right; stand with him while he is\nright, and part with him when he goes wrong.\" Lincoln.\n\nFreedom. True freedom is the freedom to do right, and for it good men\ncontend. The liberty to do what one may wish to do, is not freedom, for\nthat may be wrong.\n\nTact. Tact is the ability to please rather than offend, by saying or\ndoing the right thing in a pleasant way at the right time, ignoring\npetty slights and insults and leading disagreeable people to become your\nfriends.\n\nBlessed is the teacher who expects much from his pupils, he is thereby\nlikely to receive it; that has common sense in framing regulations, and\nbackbone to enforce them; whose vocabulary contains more \"do's\" than\n\"don'ts.\" Lucy A. Baker.\n\nThe little birds, like the busy bees, are cheery and valuable helpers.\nEncourage their presence and aid, by planting trees for their songs and\nbuilding little houses for their young.\n\nThe domestic animals are our servants and profit-makers, or mortgage\nlifters. Always treat them kindly. Never permit anyone to strike, or\nstone them. Even the pig of your neighbor, when he becomes a mischievous\nintruder in your field, if you give him a friendly chase, will conduct\nyou to a hole in the fence that ought to be closed.\n\n \"Kind words can never die,\n Cherished and blest;\n God knows how deep they lie,\n Stored in each breast.\"\n\nCharacter. Character is a word derived from another one that means to\nimpress or engrave. It marks our individuality. It is the result of the\nprinciples and habits, that have impressed themselves on our nature and\nthe abilities that have been developed. Solomon calls it a good name,\nwhich suggests reputation. It is tested and strengthened by overcoming\ndifficulties. A good character is within the reach of all while\ngreatness is possible only to a few.\n\n \"When wealth is lost, nothing is lost;\n When health is lost, something is lost;\n When character is lost, all is lost.\"\n\nCharacter. \"Character is not what we think, feel or know; but what we\nare. Character is being; and it is infinitely nobler to be than to have,\nor know, or do. The rank, value and dignity of character cannot be\noverestimated. The confidence of the whole world on which trade,\nempires, homes and real happiness are built is confidence in character.\nCharacter is the great end; moral and spiritual education is the\ngreatest means to attain that end.\"--Martin.\n\nCharacter is personal power, the poor boy's best capital and the\nsuccess, that makes him greater than his occupation. The weak wait for\nopportunities, but the strong seize them and make even common occasions\ngreat.\n\nThe world honors success. God honors faithfulness. The world commends\nworldly achievements, but God rewards character.\n\nEvery student should endeavor to build up the community in which he\nlives commercially, socially and religiously.\n\nBeware of strangers that come to you full of smooth talk and clad in\nfine clothing. The tree, book, land and other agents sometimes prove\nhelpful. But you will be happier and more prosperous, if you will send\nfor a catalog and get just what you need, and at cost. You will thereby\navoid the expensiveness and uncertainty of doing business through a\nnicely dressed, but irresponsible stranger.\n\nThe upright exert a blessed influence long after their departure from\nthe earth. They are remembered in the home, the social circle and the\nchurch.\n\n \"That man exists, but never lives,\n Who much receives but nothing gives;\n But he who marks his busy way,\n By generous acts from day to day,\n Treads the same path his Savior trod,\n The path to glory and to God.\"\n\nEducation. Everything from a pin to an engine has its cost and someone\nmust pay the price.\n\nIn education the material is human and the product is a new and living\nworker for the world's work. The material and moral progress of the\nworld has been principally due to the work of educated men and women.\n\nEducation has its cost, but the profit of a good christian education is\nvastly greater than its cost. It pays to educate young people who are\nchristians, that they may become leaders in thought and action.\n\n\"A good education enables one to manifest goodness and not badness.\nDrawing out all the good qualities of head and heart, it magnifies them\nand suppresses the bad ones. If this seems hard, it should be remembered\nthat all things of value are obtained only by effort.\"\n\n \"For every evil under the sun\n There's a remedy, or there's none,\n If there is one, try and find it;\n If there is none, never mind it.\"\n\n\"A clear and legible handwriting is one of the best means of giving a\nstranger an impression of force of character, self-control and capacity\nfor skilled work. It wins favor by making the reading of it easy and a\nsource of pleasure. It is one of the crowning attainments of a well\ncultured life.\"--Spencer.\n\n\"Success follows those who see and know how to take advantage of their\nopportunity.\"\n\nThe Lord loves to use \"the weak things\" and \"things that are despised.\"\nHe loves to put the treasure of His grace into the feeble, that the\nworld may be compelled to ask, \"whence hath this man power?\" Rev. J. H.\nJowett.\n\nSelf education is accomplished by reading good books, with the aid of a\ndictionary. Get a Bible dictionary for the Bible, and a Webster or\nAcademic dictionary for other books.\n\nDo all things by rule. A good rule tells the right way to do things. If\nyou do not know the rule ask for it. Never violate a known rule. It\nnever pays to do so; the confidence of someone is sure to be forfeited.\n\nKeep Busy. Keep busy and you will keep happy. Read good books when you\ncannot work. If you call on a friend and he is busy, do not become an\nidler or make him one. Either help him or read his best books.\n\nIdleness. Idleness is a sin against God. \"Six days shalt thou labor and\ndo all thy work.\" \"In the sweat of thy face shalt thou eat bread.\" \"If\nany man will not work, neither let him eat.\" It is also a sin against\nour nature; causing a slow movement, which is a serious disappointment;\ntardiness, which is like a dead fly in precious ointment; and, that\nloathsome disease, laziness. Like drunkenness it is an inexcusable\nshame, that dooms one to poverty and clothes him with rags. Shun\nidleness as you do the sting of a hornet, or the bite of a rattler.\n\n \"We are not here to play, to dream, to drift,\n We have our work to do, and loads to lift.\n Shun not the struggle; face it. 'Tis God's gift.\"\n \"They are slaves who fear to speak,\n For the fallen and the weak.\n They are slaves who will not choose\n Hatred, scoffing and abuse,\n Rather than in silence shrink\n From the truth they needs must think;\n They are slaves, who dare not be\n In the right with two or three.\" Lowell.\n\nDo your best. Put your best efforts in your work, no matter how simple\nor difficult the task.\n\n\"I am passing through this world but once. I will therefore do my best\nevery day, and do all the good to all the people I can.\"\n\n\"I do the very best I know how--the very best I can; and I mean to keep\ndoing so until the end. If the end brings me out all right, what is said\nagainst me won't amount to anything. If the end brings me out wrong, ten\nangels swearing I was right would make no difference.\" Abraham Lincoln.\n\nEfficiency. Efficiency is the ability to perform work in the shortest\nand quickest way, by omitting every useless movement.\n\nFaith. Faith rests on facts and realities. It is the basis of home and\nbusiness. \"It swings the rainbow across the dark clouds, makes heroes in\nlife's battles, extracts the poison from Satan's arrows and links us to\nGod and the good in heaven.\"\n\nLet us have faith that right makes might, and in that faith let us to\nthe end dare to do our duty, as we understand it. With malice toward\nnone, with charity for all, with firmness in the right as God gives us\nto see the right, let us strive on to finish, the work we are in.\nAbraham Lincoln at Gettysburg.\n\nGladness. Gladness is sown for the upright. The joy of the Lord is your\nstrength. Manifest your joy and gladness by wearing the smile of\ncontentment and love. It includes a sparkle in the eye, a little ripple\non the cheek and the kind word that \"never dies.\"\n\n \"Smile and the world smiles with you,\n Laugh and the world will roar,\n Growl and the world will leave you,\n And never come back any more.\n All of us could not be handsome,\n Nor all of us wear good clothes,\n But a smile is not expensive,\n And covers a world of woes.\"\n\nEnergy. Energy is power in action. Stagnant water lacks power, but water\nin action produces steam, the power that moves the world's machinery and\ntraffic. Knowledge in action means power on the farm, in the home and in\nthe church.\n\n \"God bless the man who sows the wheat,\n Produces milk and fruit and meat;\n His purse be heavy, his heart be light,\n His corn and cattle all go right,\n God bless the seed his hand lets fall,\n The farmer produces the food for all.\"\n\nKnowledge. Knowledge is power, when it is wisely assorted, assimilated\nand immediately employed; as is the water of a river, when it is used to\nproduce electric power. The knowledge that leads to sovereign power,\nincludes self-knowledge, self-respect and self-control. The man who does\nwell whatsoever he undertakes, cannot be kept down, except by his own\nindiscretions.\n\nA good character is essential to the soul winner. It is a false notion\nthat one must meet the world on its own level--drink to win a drinker,\nsmoke to win a smoker, and play the world's games in order to win it to\nChrist. Richard Hobbs.\n\nThrift. Thrift consists in increasing the value of our possessions every\nyear, by making good investments of our time and money, and by earning\nmore than is spent for living expenses. \"A penny saved is two pence\nearned.\"\n\nOur Father in heaven sends no man into this world without a work, and a\ncapacity to perform that work.\n\n \"Live for those that love you,\n For those you know are true;\n For the cause that lacks assistance,\n For the wrong that needs resistance;\n For the future in the distance:\n And the good that you can do.\"\n\n\"A fool with a gun or an axe can destroy in five minutes, what it took\nnature years to perfect and perpetuate.\"\n\n A little house well filled,\n A little field well tilled,\n A good wife well willed, are great riches.\n\nLeaders. Be a leader. A leader does his thinking before hand and\nendeavors to provide for every need. He must be well informed and know\nhow to arouse interest and stimulate activity. He must discover and\nadopt only the best methods. The rewards of leadership are a continually\nincreasing power to lead others and the ability to conduct your own\nlife most usefully and happily.\n\n \"A good farmer's tools are under shelter;\n But Pete Tumbledown's lie helter-skelter;\n And when he wants his tools again\n He finds them rusty from the rain.\"\n\n\"Divide and conquer,\" was Joshua's rule of strategy in the conquest of\nCanaan. \"Separate for the march, unite for the attack,\" was a maxim of\nNapoleon. Both are good rules for the people in all our churches, in\ntheir constant conflict with vice and iniquity.\n\nThe noblest man does not always uphold his rights, but waives them for\nhis own good and the good of others. A keen sense of honor, that\ncondemns dishonorable conduct, is one of the finest results of a good\neducation. Education is expected to do for the mind, what sculpture does\nto a block of marble.\n\n \"A merry farmer's girl am I,\n My songs are gay and blithe;\n For in my humble country home\n I lead a free, glad life.\n Through fertile fields and gardens mine,\n I love at will to roam,\n And as I wander gayly sing,\n This is my own, free home,\n My own free home.\"\n\nGenius. There is no genius like a love for hard work. Hard work develops\nstrength, increases usefulness, and tends to length of days. Six days\nshalt thou labor and do all thy work. In the sweat of thy face shalt\nthou eat bread. Labor conquers all things.\n\n \"He lives the best who never does complain,\n Whether the passing days be filled with sun or rain.\n Who patiently toils on though feet be sore,\n Whose home stands by the road with open door;\n Who smiles though down he sits to feast or crust,\n His faith in man sincere, in God his trust.\"\n A. F. Caldwell.\n\nSeek employment by the month or year, rather than by the day; and render\nunswerving loyalty to those of your own home, school and church; and\nthose who favor you with employment.\n\nA man's work is the expression of his worth. It should make a man of\nhim, and give him great pleasure and delight. When a man knows his work\nand does it with the enthusiasm of Nehemiah, it gives him joy and\nenables him to exert a good influence. \"That man is blest who does his\nbest and leaves the rest.\"\n\nThe world owes no man a living, but every man owes the world an honest\neffort to make at least his own living.\n\n\nSAVE THE BOY; SAVE THE GIRL!\n\nSave them from bad habits and evil associations. Save them for useful\ncareers, happy homes and a glorious inheritance.\n\n \"If a blessing you have known,\n 'Twas not given for you alone,\n Pass it on.\n Let it travel down the years,\n Let it dry another's tears,\n Till in heaven the deed appears,\n Pass it on.\"\n\nGreatness: Goodness is the basis of that service that leads to\ngreatness. The keynote of that service is found in the words: \"The Son\nof man came not to be ministered unto, but to minister; and to give his\nlife for many.\" The cross is the symbol of a service that is faithful,\neven unto death.\n\n\"So live that every thought and deed may hold within itself the seed of\nfuture good and future need.\"\n\nUndertake great things for God and His glory and expect great things\nfrom Him.\n\n \"Never trouble trouble\n Until trouble troubles you.\"\n\nPrudent, hopeful and enthusiastic are those who make the \"desert to\nrejoice and blossom as the rose.\"\n\nHabits: A habit is a cable; we spin a thread of it every day, and at\nlast we cannot break it.\n\nThoughts leave an ineffaceable trace on the brain or memory.\n\n \"Sow a thought and you reap an act,\n Sow an act and you reap a habit,\n Sow a habit and you reap a character,\n Sow a character and you reap a destiny.\"\n\nA pretty oak tree is a beautiful emblem of the strength, beauty and\neminent usefulness of an intelligent and noble man. Train the head, the\nheart and hand, and thus develop that strength and beauty of character,\nthat fits one for the most eminent usefulness.\n\nA single aim means undivided attention and interest. Concentrate your\nfaculties on the particular work of each day, that later you may be able\nto give your undivided attention to your chosen employment. All great\nachievements have been won by those who have had a single aim. \"Consider\nthe postage stamp, my son; its usefulness consists in sticking to one\nthing, until it gets there.\"--Josh Billings.\n\nConcentrate your energies and be master of your work. The world crowns\nhim who knows one thing and does it better than others.\n\nI will. Always say, \"I will\" or \"I'll try,\" when work or a duty is\nproposed, that can and ought to be done. Never say, \"I can't\" or \"I\nwon't\", except to resist a temptation to do wrong. While the \"I can'ts\"\nfail in everything, and the \"I won'ts\" oppose everything, the \"I will's\"\ndo the world's work.\n\nGod has a plan for every life. He made you for use and for His own use.\nHe gives power to those whom He uses. Let Him use you. Your happiness\ndepends on the consciousness you are fulfilling your divinely appointed\nmission; and your success, on your will being in harmony with your work.\n\nOnly the tuned violin can make music; and only the life in harmony with\nGod can \"please him\" or \"win souls\" to Him. Spiritual power is necessary\nfor spiritual work.\n\nInvestments. Invest only where your investment will be under your own\npersonal supervision, or that of a known and trusted friend. Invest only\nin those kinds of properties, the successful and profitable management\nof which, you best understand.\n\nInvestments in young stock and good real estate increase in value; but\ninvestments in rolling stock always decrease in value. Buy low from\nthose who have to sell, and sell to those who want to buy.\n\nSeek counsel only of those who are achieving success, and never trust a\nstranger.\n\nHome. A home is one of the best investments for every one of moderate\nmeans. It provides a shelter for the individual and for the family, no\nmatter what may happen. A regular income must be assured in order to\nretain a place to sleep in a rented house. The early desire to own a\nhome makes steady employment a source of pleasure.\n\nIt is not what we eat, but what we digest, that makes us strong.\n\nIt is not what we read, but what we remember, that makes us learned.\n\nIt is not what we earn, but what we save, that makes us rich.\n\nHome. A christian home is a precious heritage. It is the divinely\nappointed educator of mankind. Its seclusion, shelter and culture are\ninvaluable. There the mother whose hand rocks the cradle, moves the\nworld, teaching the lessons of obedience, self-control, faith and trust.\nUse only a mellow and sweet tone of voice in the home. A kind and gentle\nvoice is a pearl of great price that, like the cheery song of the lark,\nincreases the joy and happiness of the home with passing years.\n\n \"The farmer's trade is one of worth,\n He is partner with the earth and sky;\n He is partner with the sun and rain,\n And no man loses by his gain.\n And men may rise and men may fall;\n The farmer, he must feed them all.\"\n\n\"Man's chief end is to glorify God and enjoy Him forever.\"\n\nKnowledge. \"Other things may be seized by might or purchased with money;\nbut knowledge is to be gained only by study.\"--Johnson.\n\n\"He that studies only men, will get the body of knowledge, without the\nsoul; and he that studies only books, the soul without the body. He that\nto what he sees adds observation, and to what he reads, reflection, is\nin the right road to knowledge, provided that in scrutinizing the hearts\nof others he neglects not his own.\"--Cotton.\n\nCo-operation. \"All real progress of the individual, or of society, comes\nthrough the joining of hands and working together in a spirit of\nhelpfulness for the common good.\"\n\nA brother in need is a brother indeed.\n\n\"Whoso hath this world's goods and seeth his brother in need and\nshutteth up his bowels of compassion from him, how dwelleth the love of\nGod in him?\"\n\nNever go security for any one who cannot give you a mortgage or whose\nword is not as good as his bond. \"He that is surety for a stranger,\nshall smart for it; and he that hateth suretyship is sure.\"\n\nEloquence. Eloquence is the expression of a moral conviction. It is\noverpowering when the moral conviction is tremendously felt. This was\nthe secret of the eloquence of Lincoln, Beecher and Garrison, when they\nspoke of the wrong of slavery; and of John B. Gough, Neal Dow and\nFrances Willard, when they plead for an uprising against the curse of\nstrong drink.\n\nMarriage. Marriage is a divine ordinance, instituted by our Heavenly\nFather in the time of man's innocency. It is not a sacrament, but a\nsocial institution, intended to promote the comfort and happiness of\nmankind, through the establishment of the family relationship, and a\nresponsible home, where the children may be trained for the service of\nGod and the work of their generation. The gospel hallows all the\nrelations of life and sanctions the innocent enjoyment of all the good\ngifts of God. It purifies the hearts of those who walk in the way of\nobedience and induces the peace that passeth understanding.\n\n \"Life is real, life is earnest\n And the grave is not its goal,\n Dust thou art to dust returnest,\n Was not written of the soul.\n Let us then be up and doing,\n With a heart for any fate;\n Still achieving still pursuing,\n Learn to labor and to wait.\"--Longfellow.\n\nRobbers. Idleness, tardiness and \"late nights,\" are three bold bad\nrobbers, that must be strenuously resisted and overcome. Be watchful or\nthey may rob you of the best that is in you.\n\nSpare Moments. It is better to be a busy silent reader in the home or\nschool and learn something useful, than to be an idle, noisy talker,\ndisturbing others and causing the loss or forfeiture of valuable\nprivileges.\n\nHave a book for spare moments in the home. Read only good books, the\nBible and catechism first; then those on history, biography, travel, and\nprogress in the arts and sciences, including one on your own occupation.\nDo not read worthless story books. They will rob you of your time, and\nthe taste for the Bible and other good books. Time wasted in idleness or\nreading worthless books means bad companions, bad habits, and the loss\nof opportunity, energy and vitality. Learn to abhor idleness as nature\ndoes a vacuum.\n\nSay No. Have the courage to say \"no\" to every solicitation to violate\nrule or known duty. \"The companion of fools shall be destroyed.\" \"Though\nhand join in hand the guilty shall not go unpunished.\" \"This is\nFabricius, the man whom it is more difficult to turn from his integrity,\nthan the sun from his course.\"--Pyrrhus.\n\nWriting. Train the hand and inform the mind so you can write the English\nlanguage,\n\n\"Plain to the eye and gracefully combined.\"\n\n\"The pen engraves for every art and indites for every press. It is the\npreservative of language, the business man's security, the poor boy's\npatron and the ready servant of mind.\"--Spencer.\n\n Train: The hand to be graceful, steady, strong;\n The Eye to be alert and observing;\n The Memory to be accurate and retentive;\n The Heart to be tender, true and sympathetic.\n\nPromptness. Promptness takes the drudgery out of an occupation. The\ndecision of a moment often determines the destiny of years. Every moment\nlost affords an opportunity for misfortune. Punctuality is the soul of\nbusiness, the mother of confidence and credit. Only those, who keep\ntheir time, can be trusted to keep their word. Tardiness is a\ndisappointment and an interruption; a kind of falsehood and theft of\ntime.\n\nVices. The four great vices of this age are Sabbath-breaking, gambling,\nintemperance and licentiousness. These must be fought all the time, like\nthe great plagues that attack the body, tuberculosis, leprosy and small\npox. The gospel will save any one from all of them; and some day it will\nsweep them from the earth, as they are now kept from heaven.\n\n \"A Sabbath well spent\n Brings a week of content,\n And strength for the toils of the morrow;\n But a Sabbath profaned,\n Whatso'er may be gained,\n Is a certain forerunner of sorrow.\"\n\nTo be a leader is a praiseworthy ambition. A leader is one who wins the\nconfidence of the people so that they are willing to follow. Our Lord\nJesus gave the secret of leadership, when he said: \"Whosoever would be\nfirst among you, shall be servant of all;\" and again, \"The Son of Man\ncame not be ministered unto, but to minister, and to give his life a\nransom for many.\"\n\nAmerica. America is a land of opportunity, where the poor boy secures a\nhome and later may participate in the government. Most of those, who are\nmanaging the world's work to day, were poor boys yesterday. If you are\nin the school of adversity today, do not be discouraged, \"thank God and\ntake courage;\" for you are merely on the same level with those, who by\ntheir energy and thrift, are making sure of success tomorrow. When Lord\nBeaconsfield became a member of Parliament, and the other members did\nnot care to listen to his youthful speeches, he said to himself, \"I am\nnot a slave nor a captive; and by energy I can overcome great obstacles.\nThe time will come when you will hear me.\"\n\nBooks. \"The first time I read an excellent book,\" said Goldsmith, \"it is\nto me as if I had gained a new friend.\" \"Books are the pillars of\nprogress, the inspiration of mankind. They exert a wonderful influence\nand a mighty power, though silent,\" says John Knox in Ready Money, \"in\nlifting up humanity and making progress possible.\" They enable the\nreader to converge and associate with the noblest and best minds. In\nthem we have the thoughts and deeds, the experience and inspiration of\nall the great ones of earth.\n\n[Illustration: FRUITS APPROVED AT OAK HILL IN 1912, FOR THE\nHOME ORCHARD IN SOUTHERN OKLAHOMA.\n\n_Peaches:_ 1. Mamie Ross; 2. Waddell; 3. Alton; 4. Capt. Ede; 5. Carman;\n6. _Early Elberta_; 7. Illinois; 8. Elberta Queen; 9. Belle of Georgia;\n10. Champion; 11. Late Crawford; 12. Late Elberta.\n\n_Apples:_ 13. Duchess; 14. Maiden Blush; 15. Wilson Red June; 16.\nDelicious; 17. Jonathon; 18. Wolf River; 19. King David; 20. Stayman\nWine Sap; 21. Ben Davis; 22. Mammoth Grimes Golden; 23. Black Ben; 24.\nChampion; and, Missouri Pippin.]\n\n[Illustration: THE FLAMES CONSUMING THE OLD FARM HOUSE,\nLOOKING NORTHEAST.]\n\n[Illustration: THE BRIDGE OF LIFE.\nThe Bible elements of a good character: their two-fold foundation, and\nbond--the Sabbath.]\n\nGood books, that breathe the best thoughts and experiences of others,\nare trusted friends, that bring instruction, entertainment and\ncontentment to the home. As companions and counselors they supply a real\nwant, that makes the home more than merely a place for food and raiment.\n\"Writing makes an exact man, talking makes a ready man, but reading\nmakes him a full man,\"--that is a man of intelligence. A man is known by\nthe books he reads and the company he keeps. Let some of the world's\nbest books find an inviting and permanent place in your home.\n\nBooks and voices make a glorious combination. No one can tell what good\nbooks and good voices may not do. The Word of God and the gospel of our\nLord Jesus, have come to us in the form of a book, and we call it by way\nof pre-eminence, \"The Bible,\" or Scriptures of the Old and New\nTestaments. Our attention has been directed to them by the living voice.\nLet your tongues proclaim the glad message of divine truth and redeeming\nlove. The Holy Spirit will record the results in the Lamb's Book of\nLife.\n\nRead and preserve the books.\n\n\nWIT AND HUMOR\n\n\"Laugh, and grow fat.\"\n\n\"A merry heart doeth good like a medicine.\"\n\nAunt Dinah: \"How long hab you dis set of dishes?\"\n\nMother Hubbard: \"Let me see; I've had 'em--four girls and a half.\"\n\nMike: \"Do ye believe in the recall of judges, Pat?\"\n\nPat: \"That I do not. The last time I was up before his honor he sez: 'I\nrecall that face.--Sixty days.' I'm agin the recall of judges.\" Life.\n\nBishop: \"Well, Mr. Jones, how do you like your preacher?\"\n\nDeacon Jones: \"He's de best I eber seed, to take de Bible apart; but he\ndun' no how to put it to gedder agen.\"\n\nA Swede, that had not yet had time to learn our language was accused of\nthrowing a stone through a plate glass window. When the lawyers failed\nto enable him to describe it's size the judge asked:\n\n\"Was it as big as my fist?\"\n\n\"It ben bigger,\" the Swede replied.\n\n\"Was it as big as my two fists?\"\n\n\"It ben bigger.\"\n\n\"Was it as big as my head?\"\n\n\"It ben about as long, but not so thick,\" the Swede replied, amid the\nlaughter of the court.\n\n * * * * *\n\nThe German's trouble with the English language.\n\nVisitor: \"Those are two fine dogs you have.\"\n\nCobbler: \"Yes und de funny part of it iss, dat de biggest dog is de\nleettlest one.\"\n\nCobbler's Wife: \"You must mine husband egscuse; he shpeaks not very good\nEnglish. He means de oldest dog is de youngest one.\"\n\n\n\n\nXXXI\n\nRULES, MOTTOES AND COURSE OF STUDY\n\nWALL MOTTOES\n\n\nI. OAK HILL MOTTO\n\n Time is precious\n Time is money--\n Do not stand idle, waiting,\n Do not keep others waiting,\n Do something useful.\n Be a busy, silent worker,\n Shun the idle, noisy shirker.\n\n\nII. RULE OF ORDER\n\n Order is the first law of Heaven, and it is the first rule\n in every well regulated home, school and church.\n\n\nIT REQUIRES THAT EVERYONE:\n\n BE in the right place at the right time,\n DO the right thing in the right way,\n DO the same things the same way,\n KEEP everything in the right place; and\n COMPLETE whatever has been undertaken.\n\n\nENDEAVOR BENEDICTION\n\n \"The Lord bless thee and keep thee:\n\n \"The Lord make his face shine upon thee and be gracious\n unto thee:\n\n \"The Lord lift up his countenance upon thee, and give\n thee peace.\n\n \"And unto him that loved us, and washed us from our\n sins in his own blood and hath made us kings and priests\n unto God and his Father; to him be glory and dominion forever\n and ever. Amen.\"\n\n\nIII. ESSENTIALS TO SUCCESS\n\n An unwavering aim,\n Unswerving integrity,\n Intelligent industry,\n Neverfailing promptness,\n Indomitable perseverance,\n Unbounded enthusiasm,\n Willing and strict economy,\n In the employment of time,\n Talents, money and expenses.\n\n\nIV. BUSY DAY\n\n THIS is our BUSY DAY.\n Do not intrude here to day.\n Come some other day.\n LOAFERS\n Are worse than useless. Their presence here is\n STRICTLY FORBIDDEN.\n\n\n=KEY WORDS:= The Key words that open or close doors of opportunity, and\ncontrast the characteristics of the good and bad student, are as\nfollows:\n\nGOOD STUDENT\n\n=POET:= Politeness, Obedience, Economy and Earnestness, Thoughtfulness.\n\nBAD PUPIL\n\n=DIED:= Disorderly conduct, Idleness, Extravagance, Deceit.\n\nGOOD WORKMAN\n\n=STEAM:= Steam is a good key word, to enable one to remember how the good\nworkman works efficiently and profitably. He works:\n\n Steadily,\n Thoughtfully,\n Enthusiastically,\n Alone,\n Methodically.\n\n\nRULES AND REGULATIONS\n\n\nI. STUDENTS\n\n=The Superintendent and Teachers= wish all the students to be gladdened\nand strengthened by the joy of successful achievement. To effect this\neach student must learn to do promptly and thoroughly everything he\nknows he ought to do, and refrain absolutely from doing anything he\nknows he ought not to do. \"The joy of the Lord is your strength.\"\n\n=Order.= Good order must be maintained in all the buildings and premises.\nIt requires that there be a place for everything and everything be kept\nin its place; that each student know his place and be in it at the right\nnick of time.\n\n=Silence.= All are expected to be silent, thoughtful, earnest workers so\nas to make perfect recitations. The discipline of absolute silence is\nnecessary to the attainment of complete self control, and the\nachievement of the best results, both as a student and workman. Silence\nmust be observed in the Academy at all times, and only a low tone of\nvoice is appropriate in the other buildings at any time.\n\n=Obedience.= All are expected to yield a prompt and cheerful obedience to\nall the Rules and Regulations, and never indulge in any disputes with\nyour teachers.\n\nStudents render themselves liable to suspension or expulsion by\npersistent disobedience, quarreling, disorderly conduct, profane or\nunchaste language, truancy, or general disregard for the rules of the\nschool.\n\nNo student known to be affected with a contagious disease, or coming\nfrom a family where such diseases exist, shall be received or continued\nin the school.\n\nPupils must procure drinks and make all other necessary preparation for\nschool at playtime, and keep their places after the bell rings.\n\nPupils shall not ask questions, walk across or leave the room while\nclasses are reciting, nor at any other time without permission.\n\nPupils must observe the common forms of politeness and at all times\ntreat their teachers and one another with courtesy and respect.\n\nNo pupil shall be permitted to leave or be absent from the school\nduring school hours, except in case of illness without an excuse from\nthe superintendent or parent.\n\n=Rooms.= The rooms occupied by the students are merely sleeping\napartments; and for this purpose the pure cold air in them is conducive\nto the enjoyment of the most rugged health. They must not be used for\nstudy or amusement, especially at night; and drafts of air from the\nwindows must be avoided.\n\nEach student on rising, when no other provision is made is expected to\nair the bed and room, to empty the slop pail and put it on its shelf in\nthe sun, to make the bed and sweep the room; and after breakfast to\nreport for duty, the boys at the office, and the girls to the matron.\nThey will report in the same way at 2:30 p.m., and the children at 4:00\np.m.\n\nAll are expected to refrain from returning to the sleeping rooms during\nthe day, from entering the rooms of others in the evening and from\nreceiving visitors without permission. The doors must be kept closed.\n\n=Illness.= The first duty of everyone who becomes ill is to report that\nfact to the superintendent, or matron. He expects everyone to perform\nevery duty assigned in a faithful and responsible manner, until notice\nof illness has been received.\n\nAll are required, even when feeling indisposed and lacking an appetite,\nto come to the table for warm drinks at the regular meal time.\n\nAll requests for meals to be brought to the rooms, shall be sent to the\nmatron or superintendent at or before meal time.\n\n=Sitting Rooms.= The small boys, when needing the comfort of a warm room,\nmust occupy their own sitting room, and the larger boys and girls the\nrooms provided for them, respectively; each endeavoring to make a good\nuse of their spare moments, while occupying these places, and observe\nthe rule requiring quiet and good order in the buildings.\n\n=Chapel Bell.= The chapel bell shall be rung at 7:45 and 7:55 a.m.; at\n12:45 and 12:55 p.m.; at 2:40 p.m. and at 6:45 and 6:55 p.m. Every\nstudent is expected to be in his place and be ready for work on his\nstudies, before the tap bell is heard at 8:00 a.m., 1:00 p.m. and 7:00\np.m.\n\n=Farm Bell.= The signal for the janitors or fire makers shall be rung\nat 5:40 a.m., the call to rise, at 6:00 a.m.; for dinner at 11:40 a.m.;\nsupper at 5:40 p.m.; retiring at 8:20 and 8:30 p.m., when all lights in\nthe rooms must be put out.\n\nThe dining room bell will ring for breakfast, at 6:20 a.m.; dinner, at\n11:55 a.m.; supper, at 6:00 p.m.\n\nAll matters for the mail must be delivered at the office before 1:00\np.m.\n\n\nII. MEETINGS AND CHORES\n\n=Genius.= All are encouraged to learn how to work hard and constantly, and\nto use every spare moment for some good purpose. There is no genius like\nthat for hard work. Enthusiastic interest in one's work is essential to\nsuccess. Idleness is a sin, a waste of life, and cannot be endured at\nOak Hill, which is intended to be a hive of industry.\n\n=Carefulness.= All must learn to use rightly and carefully the books,\nslates, tools, and furniture entrusted to them. All injuries to books,\nfurniture or buildings must be paid for by those guilty of injuring\nthem.\n\n=Services.= All, unless specially excused, are required to attend all the\nreligious services on the Sabbath, including the Bible Memory class. The\n=Endeavor= meeting is the student's special training service; all are\nexpected to participate in it, by at least reading or repeating a verse\nof Scripture; and in the Bible Memory class by committing an average of\none verse a day. All are encouraged to covet the best gifts, especially\nthe power of complete self-control, and the ability to say things\nforcibly, and do things thoroughly.\n\n=Speakers.= Those speak with authority, who, instead of telling what they\nthink, or making an apology, tell what the Bible, the law of the Lord,\nsays. All should endeavor to instruct, animate and encourage; none\nshould ever indulge in fault-finding, or allude to any personal\ngrievance.\n\n=Leaders.= Leaders of meetings are expected to be fully prepared before\nhand, to stand when they speak; to speak sufficiently loud and distinct\nas to be easily heard by the most distant listener; to repeat the\nnumbers of the hymns; to request the audience to stand during prayer; to\nafford an opportunity for volunteer prayers or remarks; and to close the\nmeeting as soon as the interest in it has ended.\n\n=Immorality.= No one guilty of persistent immoral conduct, will either be\nadmitted, or be permitted to remain at the academy.\n\n=Chores.= The domestic work in all the buildings, the care of the stock,\nand the preparation of the fuel, are apportioned among the students, and\nall are required to do their part.\n\n=Janitors.= The janitors must see that the kindling has been provided in\nthe evening; rise promptly at the call of the janitor's signal; and have\nthe fires in the sitting rooms and chapel burning in good shape, before\nthe ringing of the rising bell. These fires are to be maintained during\nthe day by those specially appointed to perform that duty. All are\nexpected, to exercise good judgment and practice economy in the use of\nboth the kindling and wood. The ashes from all the stoves must be\ncarried to the heap every morning. Only old vessels may be used for this\npurpose and these, when emptied, must be returned to their proper\nplaces.\n\n=Care of Stock.= Those assigned the care of the stock are required to be\nprompt and faithful in caring for it; in the morning, at noon and\nevening day by day, according to instructions, without having to be\nprompted. This work must not be left undone or entrusted to others,\nwithout first notifying the superintendent.\n\n=Other Chores.= This rule, requiring faithfulness, applies also to those,\nwho have been assigned the chore work about the buildings, kindling\nfires, sweeping halls, cleaning lamps, carrying water and wood.\n\n=Hall Lamps.= The hall lamps, water pails and other fixtures, that are\nintended to serve all, must never be removed from their places, to\nrender service to an individual.\n\n\nIII. WORK AND THINGS FORBIDDEN\n\n=Work Period.= All over 13 years of age are expected to render three full\nhours of faithful and efficient work each day, and on Saturday until\n2:30 p.m. Time lost by tardiness, or unnecessary absence during the\nworking period, must be made up before the end of the term.\n\n=Object.= The aim of your teachers, during these work-periods, is to give\nyou a practical knowledge of the simple arts of life; that you may be\nintelligent, capable and efficient workmen; be enabled to make your own\nhomes more comfortable, and create a demand for your services.\n\n=Tool Rules.= Each workman, at the close of the work period, must return\nall tools used to their proper place. If they have been transferred,\nthen the last one using them must return them. None are permitted to use\nany tools, or touch any musical instrument, until they have been taught\nthe rules relating to them; and have been shown how to use them, and do\nthe work in a skillful and workmanlike manner. Tools must never be taken\nto any of the rooms to do any repair work.\n\n=Non-interference.= When students are working under the direction of\nanyone, they must not be interfered with by others, nor leave the work\nassigned them, without the knowledge and approval of the one, under\nwhose direction they are working at the time.\n\n=Irregularity.= Irregularity greatly interferes with a student's progress\nand the work of his class and teacher. Leave of absence during the term\ncannot therefore be granted, except for the most urgent reasons. Those,\nthat from any cause, miss one or more lessons, should endeavor to master\nthem when they return.\n\n=Caution.= All are kindly advised never to be guilty of any word or act,\nthat will be likely to cause you to forfeit the esteem and confidence of\nthe superintendent, or your teachers. A good student endeavors to aid\nand cheer, but never disobeys or annoys a teacher.\n\n=Things Forbidden.= Never permit yourself to indulge in any dispute with\nyour teacher in the school room, shop or field.\n\nDon't tease, ridicule or despise others; be polite and courteous to each\nother.\n\nDon't indulge in the use of profane or obscene language, or in any acts\nof deceit, falsehood or theft.\n\nDon't use or have in your possession, any intoxicating liquors, tobacco\nor snuff in any form; gamblers' or obscene cards or pictures; concealed\nweapons; or soil the floors with spittle or wash water.\n\nDon't indulge in singing, whistling, unnecessary talking or foolish\nlaughter while working with others; or play ball while others are\nworking, or choring.\n\nAll communications between boys and girls, and all association or\ninterference on the play grounds are strictly forbidden.\n\nAt the close of all meetings, especially those in the evening, the girls\nare required to go directly and quietly to their hall.\n\nDon't be extravagant or foppish in your dress, or borrow or lend, either\nclothing or money.\n\nDon't send home for eatables or other unnecessary things. New clothing,\nespecially shoes, should not be sent from home, without having the\nmeasure taken. It is better to send the money.\n\nEvery article of clothing needing to be washed must have the owner's\nname.\n\nDon't tamper with the street lamp, or the plugs in the water trough; nor\nchange the pins, tubs or tube at the well; nor roughly jerk the pump\nhandles at the well and cisterns.\n\nUse everything in the way and for the purpose for which it was intended,\nnever otherwise.\n\nDon't leave your seat in the school room, or go out of it during school\nhours, without permission from your teacher. Never sit on the tops of\nthe desks.\n\n=Teachers.= Each teacher is expected to keep in an orderly form on the\nteacher's desk, for use in conducting recitations, a complete set of the\nText books used by the classes; and to prepare before hand all lessons\nor parts thereof that may not be familiar.\n\nThe power of suspension or exclusion is vested only in the\nsuperintendent. This power must never be exercised by any of his helpers\nwithout his previous knowledge and approval.\n\nAll matters relating to the repair of the buildings and their equipment\nshould be promptly reported to the superintendent.\n\nThe aim of the primary teacher, at the time of recitation, should be to\nhave all the pupils reproduce the entire lesson one or more times in\nconcert and then individually to accomplish this with as few words as\npossible.\n\nThe aim of every teacher should be to make Oak Hill, to all the young\npeople pursuing their studies here, a fountain of inspiration, a\nsanctuary where fellowship with the Redeemer of the world and a new\ndiscovery of the glory of God shall be among the blessings bestowed.\n\n=Book Marks.= The teachers are required to furnish every new pupil one\ncomplete set of approved, folded marginal book marks; one for each text\nbook, and for both the Sunday school and Memory lessons in the Bible. By\nexample and precept, they are expected to require them to keep them in\ntheir proper places, and if carelessly lost, to replace them with new\nones of their own making. Among the objects to be attained by the\nenforcement of this rule are the habit of carefulness in little things,\nto save the books from other injurious methods of marking and to save\nthe time of the teacher, class and pupil.\n\n\nFIRE PRECAUTIONS\n\nThe rooms occupied by the students must be carefully inspected by the\nmatrons or their special monitors every time the students leave them for\nthe school or chapel; to see that the buildings have not been endangered\nby any acts of carelessness or thoughtlessness.\n\nThe ladders must be kept where they may be easily and quickly obtained.\n\nOn the first Friday of each term the students shall be organized into a\nFire Department, the superintendent serving as chief and the matrons and\nteachers as his special aids. The fire-fighters shall include the\npumpers and a bucket brigade; the life and property savers shall include\nthe ladder squad; and the strenuous work of all shall continue until the\nbuilding or the last possible piece of property has been saved.\n\nThe fire drills shall consist of quick orderly marches, at an unexpected\nsignal, from all the buildings occupied, and the report of each squad\nfor duty to their respective foremen.\n\n\nTO PARENTS\n\nThese suggestions to parents or guardians appear on the monthly report\ncards.\n\nThis report is sent you in the hope it will give you that information\nyou naturally desire to receive in regard to the work and standing of\nthe pupils you have sent to the academy.\n\nIn your communications to your children encourage them to be prompt and\npunctual in meeting every engagement, to remember the Sabbath day, to\nimprove their spare moments by reading the Bible or some good book, to\ndo their best during the hours of study and work each day, and to\nrefrain from association with the idle or worthless.\n\n\n(1) SALUTE TO THE FLAG\n\n(2) We give our heads (3) and our hearts (4) to our Country. (5) One\ncountry, one language (6) one flag.\n\n1. All rise and extend right arm toward the flag. 2 Touch forehead with\ntips of the fingers. 3. Right palm over the heart. 4. Both hands\nextended upward. 5. Lean forward, hands at sides. 6. With emphasis,\nright hand pointing to the flag. Sing America.\n\n \"The red is for love that will dare and do\n The blue is the sign of the brave and true.\n The white with all evil and wrong shall cope,\n And the silver stars are the stars of hope.\"\n\n\nTHE STUDENTS GOODBYE\n\n Good bye, Oak Hill; good bye;\n We're off to the fields and the open sky;\n But we shall return in the fall, you know,\n As glad to return as we are now to go.\n Good bye, Oak Hill; Good bye,\n\n\nTHE COURSE OF STUDY\n\nThe following is the course of study pursued at the academy, the high\nschool course being added June 1, 1912.\n\n\nI. PRIMARY DEPARTMENT\n\nFirst Grade: First Reader, Reading Chart, Primer, Printing, Numbers and\nTables. Books of Bible, Memory Work.\n\nSecond Grade: Second Reader, Doubs Speller, Printing, Writing, Tables,\nPrimary Arithmetic. Also the Bible, Shorter Catechism and Vocal Music in\nthis and the subsequent grades.\n\n\nII. INTERMEDIATE DEPARTMENT\n\nThird Grade: Third Reader, Doubs Speller, (Smith's) Primary Arithmetic,\nPrinciples of Penmanship, (Spencer or Eaton), Introductory Language\nWork, Primary Geography.\n\nFourth Grade: Fourth Reader, Doubs Speller, Primary Arithmetic, Writing,\n(Thompson's) Principles of Drawing, Primary Geography, (Krohn's) First\nBook in Physiology.\n\nLeslie's Music Chart and Ideal Class Book; and Thwing's Voice Culture,\nare used weekly for instruction in the principles, and general drills in\ngesture, note reading and voice culture.\n\n\nIII. GRAMMAR DEPARTMENT\n\nFifth Grade: Fifth Reader, U. S. History, Doubs Speller, Primary\nArithmetic, Reed & Kellogg's Graded Lessons in English, or Burt's\nGrammar, Physiology, Writing, Nature Study Chart.\n\nSixth Grade: Fifth Reader, History of United States or Oklahoma, Doubs\nSpeller, (Smith's) Practical Arithmetic, Writing, Geography, Drawing,\nBurt's Grammar or Reed & Kellogg's Graded Lessons in English,\nAgriculture.\n\nSeventh Grade: The Bible, Literary Readings, Doubs Speller, Arithmetic,\nGrammar, Agriculture, Civics, Writing, Geography Completed.\n\nEighth Grade: The Bible or Literary Readings, Doubs Speller, Grammar,\nComposition, (Carson's Handbook), Arithmetic, (Evans & Bunn's) Civics,\nConstitution of Oklahoma and United States, Writing, Bookkeeping\n(Stephenson's), Thompson's Drawing for Rural Schools.\n\nWentworth's Mental Arithmetic is commended for use in the Sixth to\nEighth grades.\n\nFrequent reviews of the rules and definitions are essential to the\nattainment of a thorough knowledge of any textbook and the most rapid\nadvancement in it.\n\nDidactic Electives: Page's Theory and Practice in Teaching; Holbrook on\nthe Teacher's Methods; Wickersham on School Government; Trumbull, the\nTeacher Teaching; or similar works.\n\nThis outline of grades and studies is intended to be suggestive and\nhelpful to the teachers in the Academy in grading and promoting the\npupils. The pupils should be arranged in classes according to their\nseveral abilities, rather than according to this outline in an arbitrary\nmanner, in order that the classes at the time of recitation may be as\nlarge as possible rather than small. Their grade is ascertained by the\nmajority of their studies, and their standing or rank by their\npercentage in each.\n\nThis course has been arranged in harmony with the outline course\nprepared in 1908 for the public and city schools of Oklahoma, and is\nintended to prepare pupils for entering the high school course\nconsisting of the Ninth to Twelfth grades, or a normal course consisting\nof Didactics, Methods in Teaching and School Government.\n\nA suitable certificate is issued to all pupils that complete, in a\ncreditable manner, all the studies in this preparatory course ending\nwith the Eighth grade.\n\nThe industrial work and training required of all the boarding pupils is\nintended to include a practical knowledge of agriculture, animal\nhusbandry, apiculture, poultry raising, carpentry, cobbling, concrete,\ngardening, domestic science, sewing and laundry work, as the opportunity\nis afforded and the pupils discover fitness for these arts.\n\n\nIV. HIGH SCHOOL DEPARTMENT\n\nNinth Grade: Grammar, Arithmetic, Composition, Civics, Elementary\nAlgebra, Bookkeeping.\n\nTenth Grade: Algebra, Hill's Etymology, Physical Geography, General\nHistory, Rhetoric.\n\nEleventh Grade: Algebra, Rhetoric, Ancient History, American Literature\n(Abernathy), Composition, Botany, Plane Geometry.\n\nTwelfth Grade: Solid Geometry, (Hessler & Smith's) Chemistry,\nNewcomber's English Literature, Political Economy.\n\nElectives: Astronomy, Geology, Zoology, Trigonometry; Surveying,\nStenography, Typewriting, Telegraphy.\n\nIn January 1908, when P. K. Faison, first superintendent of the public\nschools of McCurtain county, made his first visit to Oak Hill, he stated\nthat Wheelock and Oak Hill Academies were the only graded schools in\nMcCurtain county at that time.\n\n\nTEACHING IN SUNDAY SCHOOL\n\nAs a help to young Sunday school teachers in the preparation of the\nlesson and its management before the class Miss Saxe's method of five\npoints of analysis and five points of application are given.\n\n\nANALYSIS\n\n1. What is the principal subject?\n2. What the leading lessons?\n3. Which the best verse?\n4. Who are the principal persons?\n5. What teaching about Christ?\n\n\nAPPLICATION\n\n1. What example to follow?\n2. What to avoid?\n3. What duty to perform?\n4. What promise to proclaim?\n5. What prayer to echo?\n\n\n\n\nXXXII\n\nSAVINGS AND INVESTMENTS\n\n \"Gather up the Fragments that nothing be lost.\"--Jesus.\n\n\nSAVINGS OR WAGES\n\nIt is a matter of great importance to every one to learn early in life\nthe difference between monthly or yearly savings and wages; and also the\ndifference between personal expenses and profitable investments.\n\nWhen a boy works on the railroad and has to supply all his daily wants,\nhe knows what his wages are and answers the question quickly, stating\nwhat he receives by the day when he makes a full day's work. But when he\nis asked, \"What are your monthly savings?\" he is bothered and frankly\nconfesses he cannot tell. Before the end of the second month the wages\nof his first month have slowly passed through his hands for personal\nexpenses and little or nothing has been saved for profitable investment.\n\nWhen a boy works for a farmer, who receives him into his home, providing\nfor him a furnished room, fuel, light, boarding and washing, he does not\nseem to receive more than half what the other boy receives who works for\nthe railroad. When he is asked the same question, \"What are your monthly\nwages and what your monthly savings?\" he makes reply by stating the\nbalance in the farmer's hand as his savings, and that is correct; but he\ncannot tell what his wages are, by way of comparison with the other boy.\nThe first boy at the end of the month has received wages the other boy\nhis savings, save for his clothing. The latter at the end of the year\nhas ordinarily saved more than the former, though all the time he may\nhave imagined he was not receiving sufficient wages, merely because the\nmonthly allowance of the farmer is commonly called \"wages,\" instead of\nby the right name, \"monthly savings.\"\n\nThat which the farmer does for his boy, in providing him a home and\nhelping him to save his earnings, this Industrial Academy is now doing\nfor every boy, that is received into the membership of the Oak Hill\nFamily and makes his home there during the summer season.\n\nAt the Academy he not only finds steady employment, but is removed from\nthe places that call for worse than useless daily expenditures; and the\nmonthly allowance, made by the Superintendent, represents not his wages\nbut his monthly savings, in the deposit bank of the institution.\n\nWhen a parent or boy makes the discovery, that the boys who remain at\nthe Academy during the summer months have more funds to their credit in\nthe Bank of the institution in the fall of the year, than many of those\nwho receive a higher daily wage elsewhere, and that they also make the\nmost rapid progress in their studies, they begin to see the difference\nbetween working for savings and working for wages; and how much better\noff is the boy, who takes the training and grows up under the\nstimulating and elevating influence of a good educational institution.\n\n\nINVESTMENTS\n\nA personal expense is an expenditure of money for some article that may\nindeed be necessary, as a pair of shoes, but it begins to depreciate in\nvalue as soon as the expenditure has been made. A profitable investment\nis an expenditure of money, time or talents, that is expected to\nincrease in value or yield an income. If a lamb is purchased it will\ngrow into a sheep and its value is doubled. If an acre of good land is\npurchased it is sure to increase in value according to its quality and\nlocation.\n\nThe ability to avoid personal expenses and to make profitable\ninvestments is one of the things that determines our good or ill success\nin life. The education of a thoughtful, earnest boy or girl is\nordinarily a good and profitable investment, for their value or\nusefulness may be increased many times more than that of the lamb or the\nacre of land. If they are gratefully responsive to their training no\nbetter investment can be made, than that which has for its object the\nintellectual, moral and religious training of our boys and girls.\n\nA christian educational institution is an investment for producing\nmanhood and character, things that money will not buy. One may invest in\nbonds or stocks, and make or lose money; but he who aids in the\nproduction of christian men and women, trained for service, increases\ntheir usefulness and continues to live through their consecrated lives\nand achievements.\n\nThis institution makes its appeal to the friends who have money and who\nwould make a profitable investment; and also to the thoughtful boys and\ngirls, who would greatly increase their value to society, the church and\nthe world, by obtaining a good education in their youth.\n\n[Illustration: GOING TO SCHOOL]\n\n[Illustration: THE ORCHESTRA--1912]\n\n[Illustration: YOUTHFUL SWEEPERS\nHolding and using the broom aright]\n\n[Illustration: OAK HILL--Weimer Photos]\n\n\n\n\nXXXIII\n\nSUMMER NORMALS AND CHAUTAUQUA\n\n \"Apt to teach, patient.\"--Paul\n\n\nThe summer normals were established at the academy in October, 1905, and\nwere continued during the next two years. Their object was to prepare\ncandidates for the ministry, under the care of the Presbytery, to serve\nalso at that time as teachers in the mission, and later in the public\nschools; and to afford ambitious young people the opportunity to prepare\nfor the same work. They were conducted by the superintendent and Bertha\nL. Ahrens, the latter serving as instructor in the class room.\n\nAt the time they were held, they afforded the only opportunity in the\nsouth part of the Choctaw Nation, for the Freedmen to receive this\ntraining. When the McCurtain county normal was established at Idabel in\n1908, they were no longer needed and were discontinued.\n\nThose that attended the normals were as follows:\n\nIn 1905, Mary A. Donaldson of Paris, Texas.\n\nIn 1906, Mary A. Donaldson and Lilly B. Simms, Paris, Texas; Mrs. W. H.\nCarroll and Fidelia Murchison, Garvin, Mary E. Shoals, Grant, and James\nG. Shoals, Valliant.\n\nIn 1907, Zolo O. Lawson, Shawneetown, Mary E. Shoals, Grant; Delia\nClark, Lehigh; Virginia Wofford and Solomon H. Buchanan, Valliant.\n\nWhen the first summer normal was held at the academy in 1905, a request\nfor some lectures or an instructor a part of the time addressed to Hon.\nJ. Blair Shoenfelt, Indian agent, Muskogee, brought the following\nresponse from John D. Benedict, superintendent of schools.\n\n\"The colored citizens of the Choctaw Nation have not been allowed to\nparticipate in the benefit of the school fund of that Nation; hence we\nhave not been able to establish any schools for colored children in the\nChoctaw and Chickasaw Nations, until this year. We have now a few\ncolored schools in both of these Nations. There has never been any\ndemand for normals or summer institutes for colored teachers in these\ntwo Nations. They will enjoy an appropriation of $100,000 for the\nensuing year, but there are no funds available for normal schools among\nthem this year.\" John D. Benedict, Superintendent.\n\nThis letter indicates the lapse of provision for the general education\nof the Choctaw Freedmen and its renewal during the last years of the\nTerritorial government.\n\n\nLICENTIATES\n\nThose that pursued the course of study, provided during these years, for\nthose that were preparing specially for the ministry, were Noah\nAlverson, Griffin, and John Richards, Lukfata. Mr. Richards died at 28\nin 1908 and Mr. Alverson was ordained in 1910.\n\n\nCANDIDATES FOR THE MINISTRY\n\nIn April 1911, Riley Flournoy, Sylvester S. Bibbs, Fred McFarland and\nClarence Peete expressed the desire to become ministers of the gospel\nand were received under the care of the Presbytery at Eagletown, as\ncandidates. All were members of the Oak Hill church and school.\n\n\nTHE FIRST CHAUTAUQUA\n\nIn 1907, the last year under territorial government, arrangements were\nmade for a patriotic celebration, in the form of a Chautauqua at the\nAcademy. The following account of it is from the columns of the Garvin\nGraphic:\n\n The Fourth of July meeting by the Freedmen at Oak Hill Academy, near\n Valliant, was a real patriotic Chautauqua, the first meeting of the\n kind ever held in this part of the Territory, and well worthy of\n more than a mere passing note. The preparations for the occasion,\n which included a comfortable seat for everyone, were fully completed\n before hand. The speakers' stand and the Academy buildings were\n tastefully decorated with our beautiful national colors, one large\n flag suspended between two of them, being twelve feet long.\n\n \"The exercises included three series of addresses, interspersed with\n soul-stirring patriotic music by the Oak Hill Glee Club, and the\n speakers included several of the most eloquent orators in the south\n part of the territory. The occasion afforded ample opportunity for\n the free and full discussion of those questions, relating to the\n administration of our public affairs, that are now engaging the\n attention of the people; and this fact was greatly appreciated both\n by the speakers and the people.\n\n \"At the forenoon session James R. Crabtree presided with commendable\n grace and dignity. The Declaration of Independence was read in a\n very entertaining and impressive manner by Miss Malinda Hall, who\n has been an efficient helper in the work of the Academy, since its\n reopening two years ago. The principal address at this session was\n delivered by Rev. Wiley Homer, of Grant, a large, well built man\n with a strong voice, who for many years has been a capable and\n trusted leader among the Freedmen of this section. Others that\n participated were Johnson Shoals, of Valliant, who has been pursuing\n a course of study at the Iowa State Agricultural college, Ames,\n Iowa, and W. J. Wehunt, one of the prominent business men of\n Valliant.\n\n \"At the afternoon session Isaac Johnson, a natural born orator,\n presided and, both in his address and happy manner of introducing\n the speakers, enlivened the occasion with unexpected sallies of\n natural mother wit and eloquence. Rev. W. H. Carroll, of Garvin,\n one of the instructors of the Academy, discussed in an able manner a\n number of questions relating to the educational and church work\n among the negroes; and he was followed by Prof. P. A. Parish, of\n Idabel, the well-known \"Kansas negro,\" but of full-blood African\n descent, who seemed at his best in the discussion of current and\n local public questions.\n\n\"Rev. Wiley Homer presided at the evening session and the address was\ndelivered by Rev. Chas. C. Weith, of Ardmore. This address, delivered in\nthe cool of the evening, marked the climax of interest. In an eloquent\nand forceful manner he recalled the events that led to the first\ndeclaration of independence, which was for the freedom of the soul by\nLuther in Germany in 1517; traced the growth of this sentiment in other\ncountries until it found its expression in the Declaration of\nIndependence for the citizen, by our forefathers in 1776; and pressed\nthe urgent need of Godliness on the part of every American citizen, in\norder to have the highest type of patriot and to insure the permanency\nof our civil and religious liberty. This address was a rare treat for\nthe people of this section.\n\n\"Patriotic solos were rendered by Miss Bertha L. Ahrens, organist, Rev.\nW. H. Carroll, S. H. Buchanan, Mrs. J. A. Thomas and Miss Hall.\n\n\"The barbecue was prepared during the night previous by Charles Bibbs.\n\n\"Rev. R. E. Flickinger, the superintendent of the Academy, at the close\nof the day's sessions, received hearty congratulations for the excellent\ncharacter of the arrangements for the day and was encouraged to provide\nfor similar patriotic celebrations in the future.\"\n\n\n\n\nXXXIV\n\nGRACES AND PRAYERS\n\n \"In all things, give thanks, pray without ceasing.\"--Paul.\n\n\nThe following forms of grace and prayer are intended to be suggestive\nhelps to young people, who have the desire to be ready always to lead in\nprayer and conduct family worship, with interest and profit to others.\nBible reading and private prayer prepare for public prayer; but the\nlatter is rendered much easier, when it is remembered, that it should\nconsist of expressions of thanksgiving, confession, petition and\nintercession. Those that lead should speak loud enough to be easily\nheard by everyone, and with an earnestness, that suggests sincerity.\n\n\nGRACE AT MEALS\n\n BREAKFAST. We thank Thee, our Father, for sweet rest and refreshment\n in sleep, thy bountiful supply of our wants and the right use of our\n faculties. Give us wisdom this day in the discharge of duty and in\n the employment of our time and talents for Jesus' sake. Amen.\n\n DINNER. We thank thee, our Father, that thou dost give to us health\n and strength to perform our labors and hast surrounded us with the\n blessings and comforts of life. Feed our souls with the bread of\n life and enable us to serve thee acceptably for Jesus' sake. Amen.\n\n SUPPER. We thank thee, our Father, that thou hast enabled us to\n perform the labors of the day and graciously supplied our wants.\n Establish the work of our hands and forgive our sins for Jesus'\n sake. Amen.\n\nHELPFUL FORMS OF PRAYER\n\n \"Now I lay me down to sleep,\n I pray thee, Lord, my soul to keep;\n If I should die before I wake,\n I pray thee, Lord, my soul to take;\n And this I ask for Jesus' sake.\"\n\n We thank thee, O Lord, for strength of arm to win our daily bread;\n for enough on which to live and some to give to those that are\n unfed. We thank thee for shelter from the cold and storm, a place\n that may be shared with a friend forlorn. We thank thee for thy\n wonderful love on us bestowed, that we should now be called the\n children of God.\n\n May thy gracious presence go with us this day. Put good thoughts\n into our minds and good words into our mouths. Make us strong to do\n that which is pleasing in thy sight, by making thy word the guide of\n our lives. Bless our friends that are near and dear unto us. May\n their lives be found precious in thy sight. Command thy blessing to\n rest upon our neighbors and all with whom we associate.\n\n May thy richest spiritual blessing rest upon thy servant, our\n pastor, and all the people to whom be ministers; so that the work of\n the Lord may prosper in our hands. Bless our children and youth by\n writing their names in the Book of life and inclining them to walk\n in thy commands.\n\n Forgive our sins, comfort our hearts, strengthen our faith and\n enable us to serve Thee acceptably; we ask it for Jesus' sake. Amen.\n\n\nANOTHER ONE\n\n We thank thee our Father, for the Bible, thine own blessed word,\n that teaches us, what we are to believe concerning Thee, and what\n duties Thou requirest of us. Help us to read it with the\n understanding heart, that it may prove a lamp to our feet and a\n light to our path.\n\n We thank Thee for the voice of conscience, prompting us to do right.\n Enable us by Thy grace to do promptly, that which we know to be\n right. Help us to remember the Sabbath, to keep it holy unto the\n Lord. Help us to set our affection on the \"house of the Lord;\" and\n when we worship Thee, may the beauty of the Lord our God be upon us.\n Bless our friends and neighbors; all who seek an interest in our\n prayers. Forgive our sins and enable us to serve thee acceptably,\n for Jesus' sake. Amen.\n\nA PRAYER FOR THE AGED\n\n Ever blessed and gracious God, our Father, I humbly pray that thou\n wilt not cast me off in the time of old age, when my strength\n faileth. Preserve unto me the right use of my faculties for my soul\n trusteth in Thee. Comfort and strengthen my soul in the day of\n weakness that I may attest thy faithfulness in fulfilling all thy\n gracious promises.\n\n Thou hast taught me to know mine end and the measure of my days,\n that I might apply my heart unto wisdom; and desire to dwell in Thy\n presence, where there is fulness of joy; and at thy right hand,\n where there are pleasures for evermore.\n\n When the time comes for my inexperienced soul to leave its earthly\n temple, send the blessed angels to carry it to the mansions, thou\n hast prepared for the redeemed, who put their trust in Thee; and\n accord unto me an abundant entrance into the Kingdom of our Lord and\n Savior, Jesus Christ. To whom be praise, dominion and glory, now and\n forever. Amen.\n\n \"How beautiful to be with God!\n To lay aside this toil-worn dress,\n To wear a crown of righteousness,\n And robes of purest white possess;\n And sing the sweet redemption song.\"\n --Frances Willard.\n\n\n\n\nXXXV\n\nPRESBYTERIAL MEETINGS AND PICNICS\n\nOAK HILL IN 1905.--NOT A BUCKET.--GOING TO PRESBYTERY.--ENTERTAINMENT\nFOR EVERYBODY.\n\n\nOn August 31, 1905, the Presbytery of Kiamichi met at Oak Hill, at a\ntime when an attack of malaria at his summer home at Fonda, Iowa,\nprevented the return of the superintendent. The attendance of visitors\nwas unusually large. It fell to the lot of Miss Eaton, matron, and Miss\nAhrens to provide for their entertainment. They were ably assisted by\nMiss M. A. Hall and Mitchell S. Stewart. They had sixty for dinner on\nFriday and Saturday and one hundred and twenty-five on Sabbath.\n\nOn this occasion three new members were added to the roll, Jack A.\nThomas was elected and ordained an elder, and Samuel Harris, a deacon.\n\nThe meetings of the Presbytery, which are always evangelistic, have now\ncome to be the most attractive, interesting and profitable meetings held\nin their respective communities. As the available churches are few in\nnumber, the meetings are held in each every two or three years. The\ncoming of the Presbytery is anticipated with a great deal of interest,\nand a \"big crowd\" is the delight of the congregation, receiving and\nentertaining it. This is a fact worthy of special note.\n\nNOT AN OAK HILL BUCKET\n\nIn the Territorial days, or, rather previous to the allotment of lands\nto them individually in 1905, the most attractive meeting, in their\nvarious neighborhoods, was the annual old-time picnic, made interesting\nby the presence of a \"merry go round\" that relieved them of their\nnickels, and a platform, where promiscuous dancing was sure to be\ncontinued through most of the night, and be accompanied with\nconsiderable dissipation and immorality.\n\nWhen the superintendent discovered the nature of these gatherings, he\ndid not hesitate to declare their dissipating and demoralizing tendency.\nHe also stated the attitude of the institution in regard to them by\ngiving utterance to the following sentiment: \"Whilst everything at the\nacademy is available for the betterment of the colored people, there is\nnot an Oak Hill bucket available for use, at a dissipating and\ndemoralizing dance in the timber.\" This sentiment sounded a little harsh\nand cruel at first, but it now commands the approval of all the good\nstudents and of those, who are doing most to promote the happiness and\nwelfare of the young and rising generation. Since the young people have\ncome to participate, to a greater extent, in the frequent meetings of\nthe Presbytery and in an annual Sunday school convention, the old time\n\"dance in the timber\", has become a \"thing of the past.\"\n\n\nEVERYBODY GOES TO PRESBYTERY\n\nThe meetings of the Presbytery are sure to be attended by everyone,\nliving in the vicinity of the meeting, and by as many others as can\nmanage to \"get there.\" It is unusual for any colored minister and his\nelder to be absent from any meeting, no matter how great may be the\ndifficulties, that have to be overcome in getting there. If the place of\nmeeting can be easily reached, additional delegates are chosen to\nrepresent the Sunday school, the aid, Endeavor and Women's Missionary\nsocieties.\n\nIf these additional delegates get to the meeting, they are duly enrolled\nand later are accorded all the time they wish in making their oral\nreports of the work they represent. All seem to enjoy making reports and\naddresses at Presbytery. Many are animated with the earnest desire to\naid in giving their race an uplift, and the address in Presbytery seems\nto be one of the nicest opportunities to do this. This is especially\ntrue of some of those among the older people who cannot read, survivors\nof the slavery period who inherited good memories and good voices.\nSeveral of the most eloquent and deeply impressive appeals, it was the\nprivilege of the author to hear at the academy or Presbytery, were\ndelivered by those, whose condition of slavery in youth and isolated\nlocation afterward prevented attendance at school. By frequent\nparticipation in religious meetings, where they endeavored to repeat and\nenforce Bible truths, to which they had given an attentive ear, caused\nthem, like some of the famous philosophers in the days of Socrates and\nAristotle, to be held in high esteem as persons of intelligence and\ninfluence in their respective communities. Henry Crittenden, Elijah\nButler, Mrs. Charles Bashears, and Simon Folsom were all good examples\nof unlettered, but natural orators, who found their widest sphere of\nusefulness in the activities of the church.\n\n\nGOING TO PRESBYTERY\n\nThose, attending the meetings of the Presbytery, often experienced\nserious disappointments on the way and some little inconveniences, when\nthey got there. Previous to the organization of the church at Garvin in\n1905, there were only two churches, Oak Hill and Beaver Dam at Grant,\nthat were located near the railroad. All the other churches were located\nin rural neighborhoods, 8 to 20 miles distant from the nearest station.\nThe roads to them were merely winding trails through the timber, that\ncrossed the streams where it was possible to ford them, without any\ngrading of the banks.\n\nThat which we witnessed and partially experienced, in making our first\ntrip through the timber to a meeting of the Presbytery at Frogville,\nabout fifteen miles from the station, was characteristic of three other\nmeetings we attended, at a distance from the railroad.\n\nThe delegation, that arrived at the station, consisted of nearly two\ndozen and about half of them were women. We arrived at the place the\nwagons were to meet us, after walking across the railroad bridge over\nthe Kiamichi river, a short distance west of the station. When we\narrived there, we found only one wagon of the three, that were expected.\nThat was a serious but not a stunning disappointment. The luggage was\ncrowded into the bed of that wagon and it carried also a few of the\nolder women. The rest of us set out on a good long walk, indulging the\nhope other teams would surely meet and relieve us somewhere on the road.\nAs the hour of noon was approaching, we anticipated our needs on the\nway, by having a box of crackers and a slice of cheese put on the wagon.\nWhen we reached a half way place, where there was also a spring of good\nwater, this lunch was greatly enjoyed. We managed to ride the remainder\nof the distance, and at the end of the journey we heard no one complain\nthe \"road am hard to travel.\"\n\n\nENTERTAINMENT FOR EVERYBODY\n\nThe problem of entertainment, always seemed before-hand a rather serious\none for the few families, living near the church in a rural\nneighborhood. Their generous hospitality, however, never seemed to be\nover taxed, but to have an elasticity, that included a cordial welcome\nto every one, and as much of comfort during the night as it was possible\nto extend. Many of the younger people on Saturday and Sabbath evenings,\nwhen their number would be greatest, would be grateful when they were\naccorded a pillow and blanket for a bed on the floor, or a bench.\n\nThe happy, hopeful spirit, manifested by both hosts and guests, in\nmeeting the responsibilities and unexpected disappointments, that are\nsometimes experienced while attending meetings of the Presbytery in the\nrural neighborhoods, reminds one of the happy remark of a little six\nyear old boy, in regard to a sunny visitor, whom he knew had experienced\nmany trials and had just left their home: \"Yes, I like her; she goes\nover the bumps as though her heart had rubber tires.\"\n\n\n\n\nXXXVI\n\nFARMERS INSTITUTES\n\n1905-1912\n\nFOREST CHURCH.--OAK HILL.--SHORT COURSE IN 1912.--ISAAC\nJOHNSON.--EMANCIPATION DAY.\n\n \"Agriculture is the most healthful, most useful and most noble\n employment of man.\"--George Washington.\n\n\nThe first meeting, conducted by the Choctaw Freedmen, it was the\nprivilege of the author to attend was their annual Farmers Institute,\nheld in Forest Presbyterian church on Monday, Jan. 1, 1905. Others had\nbeen held in other places during previous years but this was the second\nannual meeting in the Forest church, and it was called the county\ninstitute of Fort Towson county. It was their own original method of\nendeavoring to make a pleasant and profitable observance of Emancipation\nDay.\n\nOn this the first historic occasion the meeting was conducted by Johnson\nW. Shoals, president, in a very dignified manner. An interesting annual\nreport was read by the secretary, James G. Shoals, Fidelia Murchison\nread an essay on gardening and Elsie Shoals-Arnold, one on making and\nmarketing butter. The author indulged in a short address and other\naddresses were delivered by Simon Folsom, Lee V. Bibbs, Charles Bashears\nand Mitchell Stewart. The principal address however, was by Isaac\nJohnson, one of their number living along the north bank of Red river,\nwho had learned the teacher's and speaker's art in Texas.\n\nHe seemed to be at his best and discussed good morals, agriculture and\nthe destiny of the Choctaw Freedmen, with so much native wit and humor,\nwe felt well repaid for the long, wearisome journey to the place of\nmeeting.\n\nThe meeting consisted of one long session, called a forenoon meeting,\nand at its close, it fell to our lot to accept an unexpected invitation\nto enjoy an old-time picnic dinner, which was soon spread on the\nbackless benches in the church. Isaac Johnson was chosen as the new\npresident and he has continued to serve in that capacity.\n\nThe meeting the next year was held in this same place and commencing\nJan. 1, 1907, they began to be held at Oak Hill Academy.\n\nThe meeting held at Oak Hill on Jan. 1, 1907, had some features worthy\nof special mention. It was the first occasion, when the meeting included\nthe sessions of two days, or any effort was made to have an exhibit of\nthe products of the garden and field. McCurtain county, though not yet\norganized had been established, and the officers took more pains than\nusual, to invite the farmers in all parts of the new county to\nparticipate in its discussions. It was the first time, that an effort\nwas made to have a special lecturer from the Agricultural college and\nthe young people at Oak Hill, trained to supply the needs of the\noccasion with vocal and instrumental music. It was very gratifying to\nnote the increased attendance and interest.\n\nFor this occasion, Miss Eaton prepared an artistic design, with grains\nof corn of different colors, for the center of the decoration over the\nspeaker's stand, that attracted the attention and called forth the\nadmiration of all. It consisted of a large tablet having a\nrepresentation of a large broadly branching oak tree on the summit of a\nlittle hill, having a canopy of bright stars over it and the words \"Oak\nHill\" in the form of an arch near its lower branches. Over the tablet\nwas the word \"Welcome\" and over the ends of it \"Happy New Year.\"\n\nThe entire program had been previously arranged, so that all the\naddresses and discussions might form a part of the course of\ninstruction, in agriculture and animal husbandry to the students. All\nthe proceedings proved interesting and instructive to them. In\nfurnishing the vocal and instrumental music, which formed a very\npleasing feature of each session, they were enabled to participate in a\nway that was very profitable to them, and entertaining to others.\n\nAmong those who participated by addresses, on topics previously\nassigned, were Isaac Johnson, James G. Shoals, Rev. W. H. Carroll of\nGarvin, Rev. R. E. Flickinger, Adelia Eaton, Malinda A. Hall, Bertha L.\nAhrens, who also served as organist, Solomon Buchanan, who also served\nas pianist, John Richards of Lukfata, Noah Alverson of Lehigh, whose\nlectures on raising corn and cotton were worthy of special commendation,\nRev. Samuel Gladman of Parsons, Martha Folsom of Grant, R. H. Butler of\nBokchito and Charles Bibbs.\n\nIllness prevented the attendance of W. S. English, director of the state\ncollege.\n\nOne of the resolutions adopted was as follows:\n\n \"That we note with great pleasure the manifest increase of interest\n in this session of the Farmer's Institute, on the part of the\n superintendent, teachers and students of Oak Hill Academy and of the\n people generally, there being a good local attendance and a larger\n representation than ever before of interested farmers and speakers\n from other parts of the surrounding country.\"\n\nAt this meeting it was decided the annual membership fee shall be for\nmen, twenty-five cents; and for women, ten cents.\n\n\nSECOND OAK HILL INSTITUTE\n\nThe closing day of the second observance of Emancipation day by a\ntwo-day Farmer's institute at Oak Hill Academy occurred January 1, 1908.\nAmong the new speakers were Rev. Wiley Homer of Grant, Rev. William\nButler of Eagletown and Jack A. Thomas. Isaac Johnson and James G.\nShoals served as president and secretary and were again re-elected.\nProf. C. A. McNabb of Guthrie, Secretary of the State Board of\nAgriculture, promised two addresses, but failed to arrive. The\nresolutions included a memorial to congress for the establishment of\npostal savings banks and a parcels post, both of which were established\na few years (1912) later. They also included the following one in regard\nto the Mexican boll-weevil that during the previous four years had\nnearly ruined the cotton crop.\n\n\"In order that we may do something practical in the way of checking the\nravages of the boll-weevil, we encourage every one raising cotton in\nthis section, to plow up and burn as early as possible each fall, all\nthe old cotton stalks, which principally furnish their fall and spring\nfood supply; and as far as possible to avoid planting cotton in the same\nground two years in succession.\"\n\nThe record of these two Farmer's institutes at Oak Hill Academy, and of\nthree preceding ones at Forest church, by the Choctaw Freedmen during\nthe period of the Territorial government, is of historic interest, since\nthese annual institutes preceded any similar meetings, by the other\nfolks, in that section of the country. This observation is true also of\nthe three summer normals held at the Academy, during the months of\nOctober in 1905, 1906 and 1907; and of the first Oak Hill Chautauqua,\nheld July 4, 1907.\n\n\nSHORT COURSE IN 1912\n\nFor 1912 the institute was held on the last half day of a three day\nshort course in agriculture and animal husbandry conducted by Prof. E.\nA. Porter and Mr. R. L. Scott, expert farmers at Hugo; assisted by Prof.\nJ. W. Reynolds of Muskogee, the superintendent and Rev. W. H. Carroll.\n\nIn 1913, when the first opportunity was afforded ministers in California\nto attend a short course in agriculture, lasting one week, at the state\nuniversity farm, it was attended by five hundred pastors of churches,\nrepresenting twenty denominations. This fact, as an expression of the\ntrend of public sentiment, is noted with a good deal of interest.\n\n\nISAAC JOHNSON\n\nIsaac Johnson, (B. 1859) organizer and president of the Farmer's\ninstitute, 1905 to 1912, is a native of Hopkins county, Texas, and in\n1865 located near Clarksville. In 1876 he married Anna Wilson of the\nChoctaw Nation, who died in 1880. He then went to school in Texas and,\nreceiving a certificate in 1889, taught school there four years. In\n1893, '94 and '95 he taught successively at Forest, Lukfata and\nEagletown, I. T. In 1894 he married Winnie Durant and again located\nalong Red river, south of Valliant, where he is widely known as one of\nthe leading farmers and stock raisers.\n\nThe people of the community in which he lives, under his leadership, on\nJanuary 1, 1897, began to observe Emancipation Day by holding a Farmer's\ninstitute, a kind of social meeting, that afforded an opportunity for a\nnumber of them to make short addresses, on any topic of public or\ngeneral interest, and all to participate in the enjoyment of a picnic\ndinner. He enjoys the distinction of having served as president of this\norganization a number of years before any similar organization was\neffected in McCurtain county.\n\n\nEMANCIPATION DAY\n\nThe reasons for the general observance of New Year's day as a legal\nholiday seem eminently appropriate, for the attention of the people is\nseldom directed to them. There are several good reasons worthy to be\nremembered.\n\nIt was on January 1, 1863, that President Lincoln issued the memorable\nproclamation, that emancipated the slaves in all the states, then at\nwar against the general government. The number of the persons accorded\nfreedom was about four millions.\n\nThis event, considered from the standpoint of the number of people\naffected, was even greater than the Declaration of Independence, for the\nlatter resulted in the freedom of only a part of the people, and their\nnumber was one million less than the number set free in 1863. In 1790,\nwhen the first census was taken, fourteen years after the Declaration,\nthe entire population was not quite four millions and of that number\n697,624 were left in a state of slavery.\n\nThat \"all men are created free and equal,\" is a fundamental principle of\nthe Declaration, but, for more than four-score years, it was regarded as\ntrue of only a part of the people. It was not realized by the other part\nof the people, that was gradually increasing from one to four millions.\nFor them there was but one law and it was, \"Servants obey your masters.\"\nThis was the only rule of conduct for the negro. Under it he became\nsocially \"a curiosity.\" He had no laws or ceremonies regulating\nmarriage; and if such ties were formed, they were liable to be broken at\nany time, by their sale to other and different owners. This rule did\nnot regulate his moral, economic or political life, for he was not\nrecognized as a person or citizen, possessing these faculties and\nfunctions. It did not prevent him from worshipping his Creator, but this\nwas done in an ignorant way, that served more for entertainment and\namusement, than the development of morality and piety.\n\nAfter the lapse of a half century, he has not yet been wholly\nemancipated from these illiterate and low social conditions; but he is\napproving and pursuing the better way, as he learns from the Bible,\n\"what man is to believe concerning God and what duty God requires of\nman.\"\n\nThe Emancipation proclamation thus affected the destiny of more persons\nthan the Declaration of Independence, and it marks the beginning of the\nera of universal freedom; when all the people could unite in saying,\nAmerica is the \"land of the free,\" as well as the \"home of the brave.\"\nIt also effected national unity, by completely removing the one great\ncause of previous political dissension. It prepared the way for America\nto be the home of a happy and united people, knowing no north or south,\neast or west. In these great facts of national importance there are\nfound good reasons for the annual observance of Emancipation day, as a\nlegal holiday, as well as the anniversary of the Declaration of\nIndependence.\n\n\n\n\nXXXVII\n\nTHE APIARY\n\n \"Go to the ant, thou sluggard; which gathereth her food in the\n harvest; consider her ways and be wise.\"--Solomon.\n\n\nThe Oak Hill apiary consists of twenty or more colonies, and their\nannual yield of comb honey ranges from 300 to 500 pounds. It was started\nwith two colonies in the summer of 1905. These were obtained by the\nsuperintendent and H. C. Shoals, from two hollow trees in the timber\nnear Red river, and were what are known as \"wild bees.\" They and their\ncomb were placed in movable comb Langstroth hives, and the native queens\nwere soon afterwards replaced by two pretty yellow Italian queens,\nobtained by mail from Little Rock. By this means the two colonies of\nwild bees, in the fall of the year, had become golden Italians.\n\n\nA DOUBLE SWARM\n\nOn a pretty warm day in March, 1910, when the locust trees in the campus\nwere in full bloom, two swarms of bees left their hives about the same\ntime, and both clustered on the low, branching limbs of a small plum\ntree. After taking a photo of this unusual sight, Miss Weimer and\nClarence Peete, who is standing behind the tree, each using a tin cup,\ngently lifted the bees from the limbs of the tree and placed them in a\nhive so arranged, that instead of destroying one of the queens, the bees\nnaturally separated into two clusters around their respective queens.\nOn the following morning, the swarm intended for Clarence was lifted out\nby him and put in a separate hive. The operations of hiving and\nseparating the swarms were very successfully performed, without either\nof them receiving a single sting, and in the fall both colonies had a\ngood supply of surplus honey. As an inducement to the young people to\nlearn to manage bees profitably, a colony was presented to those who\nundertook the responsibility of caring for them at the Academy.\n\n[Illustration: THE APIARY\nOrchard and Swarm-Sack at left]\n\n[Illustration: STANCHIONS FOR CALVES\nOra feeding them with pleasure and profit]\n\n[Illustration: THE HEN HOUSE; OPEN FRONT, SEMI-MONITOR ROOF]\n\n[Illustration: PIG PEN; MANY CONVENIENCES]\n\nThe first frost in the fall of the year indicates the time to remove the\nsurplus honey from the hives; and to cut a bee-tree merely for its\nsupply of honey and wax. April and May however, are the months to\ntransfer colonies from boxes and hollow trees to movable comb hives, so\nas to save the \"bee.\"\n\n\nA MODEL HOG HOUSE\n\nThe following description of the hog house is given for the benefit of\nstudents and patrons. It was intended to be a model in the arrangement\nof every part and it is yet unsurpassed in the number of its\nconveniences. It was built in 1906 and is 24 by 32 feet.\n\nAn entry, four feet wide, extends through the length of the building and\nthe pens, with outlots, are arranged on each side. The drip boards of\nthe troughs are arranged along each side of this entry making them easy\nto fill without wetting the stock or pen. The floors intended for litter\nare further protected from dampness, by being elevated one inch from the\nrear to a line parallel with the trough, and about two feet from it. The\nlitter is held on this elevated part of the floor by a guard, 2x4\ninches, around its edge. Hanging partitions separate the entry from the\npens. Fat hogs are easily and quickly loaded, by merely lifting the\npartitions and driving them through the entry into the open end of a\nwagon box, placed at the rear end of the entry.\n\nIt has a floor over head for receiving the corn from the field; husking\nand sorting it. On this loft there is a bin for storing the good corn\nintended for meal, and mouse-proof boxes for preserving seed corn on the\near until planting time. There are two hatches, one on each side at the\nrear for passing the husks for litter to the pens below. At the right\nnear the front, there is a shute that conveys the corn for the pigs to a\ncrib at the right in the first apartment below, from which it is taken\nat feeding time, by raising a self-closing lid near the floor. In the\ncorner of this open apartment there is a large box covered with a hinged\nlid for ground feed, and a set of steps to the loft. Under the stairs,\nthere is an elevator and purifying pump, that brings up pure and cool\nwater from a brick walled cistern, underneath the floor of the building,\nand it has never gone dry, when used only for the hogs.\n\n\nOLD LOG HOUSE\n\nThe old log house, which remained until 1910 and in which the school was\nfounded, was for a half century the largest and best building occupied\nby the Choctaws in the south eastern part of their large reservation.\nDuring the period previous to 1860, when it was occupied by Bazeel\nLeflore, chief of the Choctaw Nation, its halls and spacious porches\nwere the favorite places of meetings for the administration of tribal\naffairs, social and religious gatherings.\n\nAn Indian graveyard was located a few rods from its southeast corner. A\nneat little marble monument still marks the grave of Narcissa LeFlore,\nwife of the chief Bazeel. She died at forty in 1854. Small marble\ntomb-stones, bearing the names of LeFlore and Wilson, mark a half dozen\nother graves. One long, unnamed grave is marked by a broad wall of\ncommon rock, three feet high, covered with one large flag stone.\n\nChief LeFlore, about the year 1860, located at Goodland, where he spent\nthe remainder of his days. He left the log house to be occupied by John\nWilson his nephew. About twenty years later Wilson left it to his\nson-in-law, Frank Locke, its last Choctaw occupant. He soon afterwards\nleft it to Robin Clark, the Choctaw Freedman, from whom it was obtained\nin 1884, for the use of the school.\n\n\nPAINTING\n\nThe pretty and attractive appearance of the premises at Oak Hill was due\nto a considerable extent to the good work of the boys that learned to\nuse the brush in painting and white washing. The following facts are\nnoted as an aid to them and others.\n\nAll the school buildings were painted cream and white. The materials\nused were white lead and flaxseed oil, mixed in the proportion of 15 to\n20 pounds of lead to a gallon of oil. A gallon of the mixture is\nexpected to cover 225 square feet of surface with two coats. The cream\ntint, a warm color, was obtained by mixing a little chrome yellow (and\nburnt sienna) with a pint or more of oil and adding as much of this\nmixture as was needed to produce the desired tint.\n\nThe red paint, used on the farm buildings and large gates, consisted of\nVenetian red, a dry paint, and oil, five to eight pounds of paint to the\ngallon of oil. A white trimmer was used on the face boards of the roof,\ndoors and windows.\n\nThe white wash used on the board and pale fences consisted of quick lime\nslacked under water and gently stirred during this process. It should be\nallowed to stand a day or two before it is used. A pound of salt to the\ngallon of quicklime, the salt being first dissolved in water, improves\nits wearing quality. A little boiled rice flour improves its\nadhesiveness for indoor use.\n\nSkimmed sweet milk, used the day it is mixed, is an inexpensive\nsubstitute for oil in applying Venetian red to old gates. One coat will\nmake them look right well for one or more seasons. Milk however should\nnever be used except to brighten up some old work for one or two years,\nand each gallon should contain three pounds of Portland cement,\nfrequently stirred.\n\n\nSEED CORN IMPROVED\n\nLarge yields of corn are secured only by planting seed that has vitality\nsufficient to produce a good ear as well as a stock. Careful and\nsuccessful farmers raise and endeavor to improve their seed from year to\nyear. This may be done on a small scale as follows:\n\nSelect ten good sized, straight rowed, deep-grained ears. Remove the\ntips and butts. Shell each ear separately and plant in separate rows,\nmarked and numbered from one to ten. As soon as the corn in these rows\nbegins to tassel go through them every few days and remove the tassel\nfrom every stalk that is not forming an ear; so that the pollen or\ntassel dust of the barren stalk may not fall on the silks of the\ncorn-bearing stalks.\n\nAt husking time husk and weigh the yield from each row or ear of seed\nseparately. Missing hills and barren stocks indicate a low vitality in\nthe seed-ear and also in the crop. Select the seed for the next year\nfrom the rows that yield the largest crop.\n\nThe yield of the cotton crop can be increased two fold by gathering the\nseed at picking time from only the best fruited stocks.\n\n\nHEALTH HINTS. Health means a sound mind in a sound body.\n\n\"Know thyself\", and remember, that \"self-preservation is the first law\nof nature.\"\n\nAn open window, day and night, is better than an open grave.\n\n\"Warm sleeping rooms have killed more people, than ever froze to death.\"\n\n\"A good iron pump, over a well protected well, costs less than a case of\ntyphoid.\"\n\n\"Wire screens in the windows may keep crape from the door.\"\n\n\"A fly in the milk often means a member of the family in the grave.\"\n\nWork when you work and rest outstretched, when you rest.\n\n[Illustration: PLANTING SWEET POTATOES\nCarriers, Droppers, and Trowelers]\n\n[Illustration: READY FOR A PULL]\n\n[Illustration: DOUBLE SWARM OF BEES]\n\n[Illustration: OAK HILL 1902, LOOKING NORTHWEST]\n\n[Illustration: OAK HILL, 1903, LOOKING NORTH\nM. S. Stewart at left, Mary Stewart at right of Supt.]\n\nAvoid all sins of the flesh. Overeating and eating injurious foods or\ndrinks are responsible for many ills of body and mind.\n\nHe who said, \"I am the bread of life,\" said also, \"He that eateth me\nshall live by me.\"\n\nCherish a cheerful, hopeful spirit by reading at least one promise from\nthe Bible, for meditation, every day. Learn how to look pleasant, even\nwhen you may be feeling otherwise.\n\nFix the mind on the virtue to be cultivated rather than on the vice to\nbe overcome.\n\nIf the heart action is sometimes weak, avoid all acts of over-exertion\nand sleep on the right side. Avoid snoring, by breathing through the\nnose.\n\nSleep is \"nature's sweet restorer.\" Pure air, pure water and proper\nexercise are nature's healthful invigorators. Use them freely.\n\n\nHEADACHE. Headaches are due to three causes, namely, eye-strain,\nindigestion, and exposures to dampness and cold.\n\nTo avoid eye-strain, bathe the eyes frequently with cool water, and\navoid using them intently too long, when the light is not good,\nespecially in the twilight after sun set. To avoid the sick headache eat\nslowly and temperately; and drink water frequently both at and between\nmeals. The ache in the back of the head, caused by exposure to drafts of\nair, cold and dampness to the feet, may be relieved by the application\nof hot damp cloths to the parts affected, and warming the feet and limbs\nuntil the perspiration is started. Never use dopes or preparations for\nheadache, pure sparkling water is always much better.\n\nHot water, sipped frequently, tends to relieve a cough, difficult\nbreathing and a weak heart action. Pure air, inhaled by frequent daily\ndeep breathings, and out-door exercise do more for weak lungs than\nmedicines.\n\n\nCHILLS. A chill is the protest of the liver or lungs after an exposure\none or more days previous, that was not followed by a proper warming of\nthe feet, especially in the evening. Sulphate of quinine, a tonic for\nthe stomach, is a standard remedy for malarial troubles but its use\nshould always be preceded or accompanied with a tonic for the liver.\n\n\nSMALLPOX. A mixture consisting of one ounce of cream of tartar, and two\nounces of sulphur flour, should be in every home, to be taken a little\noccasionally as an antidote, and kept as an approved remedy for\nsmallpox.\n\n\n\n\nXXXVIII\n\nTHE OAK HILL AID SOCIETY\n\nAND OTHER CONTRIBUTING SOCIETIES AND INDIVIDUALS.\n\nTHE OAK HILL AID SOCIETY\n\n\nOn Oct. 30, 1904, during the period of vacancy, ten persons interested\nin its continuance met in the Academy and organized an aid society, to\naid the Freedmen's Board in maintaining it. Solomon Buchanan and Samuel\nHarris took the lead in calling the meeting. James R. Crabtree served as\nchairman and Bertha L. Ahrens as secretary. The others present were\nMitchell S. Stewart, Wilson Clark, S. S. Bibbs, Charles B. Harris and\nMrs. J. A. Thomas. The organization was effected by the election of M.\nS. Stewart, president; J. A. Thomas, (absent) secretary; B. L. Ahrens,\ntreasurer; and Samuel Harris, field secretary:\n\nMay 28, 1905, George Shoals was elected president and S. S. Bibbs,\nsecretary. On June 25th, 1905 a constitution was adopted, in which its\nobject was stated as follows:\n\n \"The aims and object of this society shall be: To help the\n Presbyterian Board of Missions for Freedmen; to raise the funds\n required to pay for the land on which the buildings are located; to\n devise ways and means by which the academy may be directly aided\n with supplies of food, live stock and other things, when money\n cannot be given; and, to do what we can, to enlarge its course of\n study and provide new departments of industry.\"\n\n \"It is understood, that all money raised shall be sent to the\n aforesaid Mission Board and be applied by it to the general needs of\n this institution, when no specific object has been named by this\n society. It is also understood, that this society shall not hinder\n the aforesaid Board, in its absolute control of the academy and\n farm.\"\n\nThe annual membership fee is twenty-five cents, other offerings being\nentirely voluntary, each giving, \"as the Lord hath prospered him.\" The\nfirst week in October was designated, as the time for an annual public\nmeeting, to give emphasis to the work of the society and solicit\nfree-will offerings from everybody. Other congregations were requested\nto form similar organizations, to create a visible bond of union in the\nsupport of the academy.\n\nThe first visible result of this lowly organization, founded as a\nforlorn hope, appeared on the 15th of April 1905, when at the close of\nthe eloquent appeal of Samuel Harris, its field secretary, before the\nPresbytery at Grant, Rev. F. W. Hawley, the Synodical Missionary of\nIndian Territory, challenged all present to unite with him in making a\npledge of support toward the purchase of the land. Heading the list with\na pledge of $10.00, all were surprised to find it increased, in a few\nminutes, to $210.00. Two weeks later Mr. Harris made a similar appeal at\nOak Hill, and $45.00 more were pledged. He visited Forest church and\nreceived pledges to the amount of $45.00. George Shoals visited Bethany\nchurch at Parsons, and $15.00 more were pledged, making the amount\npledged, $315.00.\n\nSam Harris, in the fall of 1905, voluntarily went to Atoka and had\nforty-five acres of land allotted to his wife and four of his children,\nin order that they might later be added to the Oak Hill farm; and the\neducation of his children be provided for, at that institution. His\ndeath occurred the next year, and in 1912, the last of these lands were\nadded to the Oak Hill farm. His children are now enjoying the privileges\nof the institution.\n\nHe belonged to a generation that could neither read nor write, and that\nwhich he accomplished for Oak Hill and his needy children during the\nshort period of his co-operation with the superintendent, is but another\nbeautiful illustration of what may be done for a needy and worthy cause,\nby one, however unlearned, whose sincere and burning interest leads him\nto lend a helping hand and to use the power of his voice in its behalf.\n\nHe had come to appreciate and, before the Presbytery, emphasized the\nimportance of these three vital facts:\n\n1. The need of a good christian education for all the members of his own\nrapidly growing family.\n\n2. The great value of the educational and religious privileges, and the\nfacilities for industrial training, afforded the young people of the\ncolored race at Oak Hill Academy, located in the very midst of them.\n\n3. The great meaning of the changes, that were taking place in the\ncountry around them since the building of the railroad, the transition\nto statehood, the allotment of the lands to them individually, and the\nincoming of large numbers of white folks from Arkansas, Texas and other\nsections; who were founding and building towns, leasing and occupying\nthe farm lands, gaining control of the business interests of the\ncommunity; and thus making it ten fold more necessary for the young\npeople of the colored race to have sufficient intelligence to enable\nthem to do their own thinking and manage successfully their own business\ninterests, in order to avoid the impending doom, of being soon crowded\nout of their present homes and possessions.\n\nHis burning desire as he often expressed it, was to bring it to pass,\nthat their children and the generations to come might rise up and be\nable to say, \"Our Fathers, in grateful acknowledgement of the\ninestimable value of the educational, moral and religious privileges,\nthat the Presbyterian Board of Missions had established and so long\nmaintained, for the benefit of the colored people of that section, had\ncontributed the funds, paid for and donated the lands occupied by the\nbuildings of Oak Hill Industrial Academy.\"\n\nThe members of his family, in whose names the allotments for Oak Hill\nwere secured, were Catherine, his wife; Roland (died Nov. 24, 1911),\nJohn, Margie and Ellen.\n\n\nLAND FUNDS CONTRIBUTED\n\nThe following is a brief summary of the funds contributed for the\npurchase of the land at Oak Hill.\n\nRev. F. W. Hawley, Sam Harris, Bertha L. Ahrens, Adelia M. Eaton, Wiley\nHomer, William Butler, R. D. Colbert, Malinda A. Hall, Noah S. Alverson,\nR. E. Flickinger and Jo Lu Wolcott, each $10.00; Samuel Gladman, W. J.\nStarks, S. H. Buchanan, John Richards and Finley Union Sunday school,\nLehigh, per Isabella Monroe, each $5.00; Virginia Williams, and Matt\nBrown, each $3.00; Simon Folsom and Alonza Lewis, $2.50; specials from\nchurches in Oklahoma, as follows: Anadarko, Bartlesville, Perry and\nVinita, each $2.00; Chelsea, $2.50; Muskogee and Wagoner, each $3.00;\nOklahoma First, $5.00; Oak Hill $10.00; and Alva $50.00.\n\nThe Oak Hill Aid Society in 1906 gave $39.00; in 1907 $46.00; in 1908,\n$16.00 and in 1910 to 1912, $19.00; making for it $120.00, and\naltogether $335.00.\n\nThis amount covers the cost of the forty acre allotment of Samuel A.\nFolsom, on which the Academy and Boy's Hall are located. This was the\nfirst tract purchased, and it was obtained August 30, 1908, a few days\nafter the Choctaw Freedmen were legally authorized to execute warranty\ndeeds.\n\nThese facts are worthy of note, since to that extent they indicate the\nachievement of that object, for which Sam Harris plead so earnestly and\neffectively at Presbytery.\n\nA lady at San Jose, California, gave $200 in 1909, for an annuity bond\nto cover tract No. 5, on the Oak Hill plat, containing twenty acres and\nallotted to Caroline Prince. Bertha L. Ahrens in 1908 purchased the\nthree fourths inheritance of three of the heirs of William Shoals, in\ntract No. 8, containing thirty acres, that in course of time, it might\nbe included; and in 1909 and 1913, R. E. Flickinger donated tract number\n4, containing twenty acres north of the buildings. These three specials\ninclude and cover the 70 acres on section 20, north of the public road,\nnorth of the buildings.\n\nThe Oak Hill Women's Missionary society was organized in October 1906,\nand at the end of its first year contributed to Home Missions, Gunnison,\nUtah, $5.00; and to the Board of Freedmen, $15.00.\n\n\nLOCALITY OF DONORS\n\nThe following exhibit shows the location of the generous contributors,\nwho united in furnishing the general expense funds for the support of\nthe students and furnishing the Temporary Boy's Hall, as it appeared in\nthe report for July 1, 1909.\n\n Expense Furnishing\n Fund Boy's Hall Total\n\nCalifornia $444.20 $13.41 $457.61\nIllinois 55.00 55.00\nIowa 96.75 5.00 101.75\nKansas 19.23 12.25 31.48\nOhio 105.00 105.00\nOklahoma 117.00 80.49 197.49\nNew York 5.00 5.00\nPennsylvania 329.00 5.00 334.00\n Total $1166.18 $121.15 $1287.33\n\n\nDONORS TO THE GENERAL SUPPORT\n\nA record has already been made of those who contributed toward the\npurchase of the farm in response to the appeal through the Oak Hill Aid\nsociety. A grateful mention of the Women's and Young People's societies\nand individual donors, who contributed to the support and extension of\nthe general work of the institution, seems eminently appropriate. They\ninclude the following list:\n\nALABAMA: The Negro in Business by Booker T. Washington, Tuskeegee.\n\nCALIFORNIA: Alhambra, Dinuba, Rev. H. J. Frothingham, Elsinore; Eureka,\nLampoc, Long Beach, Mrs. O. L. Mason; Los Gatos, Los Angeles, First;\nMrs. Margaret Daniels, Mrs. Archibald; Central, Mrs. Hiram Leithead;\nHighland Park, Mrs. Kate C. Moody M. D.; Third, Mary A. Clark, Boyle\nHeights, Hollywood, Immanuel, Spanish Mission, Carrie E. Crowe,\nWestminster; Nordhoff, Margaret Daniels; North Ontario, New Monterey,\nMonte Cito, Oakland, Mattie Hunter; Orange, Red Bluff, San Diego First,\nMrs. A. W. Crawford; San Jose First and Second, Mrs. Frances Palmer,\nMrs. G. H. Start, Mrs. Mary Langdon; Lebanon of San Francisco, San\nMartin, Santa Barbara, Santa Clara, Santa Cruz, Santa Paula, San Louis\nObispo; Upland Ventura, Watsonville.\n\nCOLORADO: Fort Morgan, Gunnison, Timnath.\n\nCONNECTICUT: Miss A. C. Benedict, Waterbury.\n\nILLINOIS: Cairo; Chicago, Bethany, J. H. Jones, Leslie Music Company;\nFairbury, Mrs. J. J. Pence; Mason City, Springfield Second.\n\nINDIANA: William Elliot, Lafayette $5,000 for Elliott Hall; Greensburg,\nWinona Lake.\n\nIOWA: Alta, Lucy M. Haywood; Boone, Burlington First, Clarinda, Corning,\nCorning Presbytery, Crawfordsville, Creston, Des Moines Central, Fonda,\nM. E. Church, Mrs. A. S. Wood, Adele Curkeet, Adelia M. Eaton, Mrs. R.\nE. Flickinger, Geo. Sanborn, Mrs. J. B. Weaver, Mrs. John E. Jordan,\nClark Perry; Fort Dodge, Gilmore City, Mrs. Bert C. McGinnis, Clarence\nM. Patterson; Grimes, Hamburg, Knoxville, Lenox, Malvern, Manchester,\nNodaway, Princeton, Red Oak, Rockwell City, Ella T. Smith, Elmer E.\nJohnson, John H. Mattison; Sanborn, Sigourney, Shenandoah, State Center,\nStorm Lake, Washington, Bethel, Winfield, Walnut.\n\nKANSAS: Auburn, Burlington, Clay Center, Derby, Edgerton, Herrington,\nHalstead, Highland, Humboldt, Junction City, Kansas City, First, Grand\nView Park, Western Highland; Lincoln Center, Lawrence, Lyons,\nManhattan, Morganville, Mulberry Creek, Neodesha, Oakland, Osawatomie,\nOswego, Phillipsburg, Roxbury, Stanley, Sterling, Syracuse, Topeka,\nFirst, Second, Third and Westminster, M. B. True; Waverly, Wichita,\nFirst.\n\nMASSACHUSETTS: Marblehead, Mrs. J. J. Gregory.\n\nMICHIGAN: Coldwater, Harrington.\n\nMISSOURI: Kansas City, Montgomery Ward & Co., Maryville, Prof, J. C.\nSpeckerman; St. Louis, Majestic Range Co.\n\nNEBRASKA: Beatrice.\n\nNEW YORK: Mexico, Mrs. Mary O. Becker, Mrs. Mamie G. Richardson;\nPlattsburg, Mrs. M. D. Edwards; Honoye, Anna M. Bowerman; New York, Am.\nBible Society, Oliver Swet Marden.\n\nOHIO: Bellefontaine, Mrs. D. O. Spade; Columbiana, Mrs. Mattie C.\nFlickinger; Dayton Lorenz Music Co.; Denison, College Hill, Miss H. M.\nWilson; East Liverpool First, Mansfield, Springfield First, Wellsville\nFirst.\n\nOKLAHOMA: Alva, Mrs. H. E. Mason, Anadarko, Atoka, Annie Osborne,\nArdmore, Rev. Charles C. Weith, Bartlesville, Blackwell; Mrs. Emma F.\nMcBride, Coalgate; Cement, Central, Cimmaron Presbyterial; Chickasha,\nEdmond, Elk City, El Reno, Mrs. F. R. Farrand, Enid, Eagletown, Kiamichi\nPresbyterial; Garvin, Rev. and Mrs. W. H. and Emma A. Carroll; Hobart,\nMrs. Geo. D. Willingham; Frederick, Griffin, Charity Glover; Granite,\nGrant, Susan Seats, Kaw, Kingfisher, MacAlester, Millerton, Rance\nCherry, Joseph Garner; Muskogee First, Mulhall, Norman, Prof. Geo. N.\nGould; Oklahoma First, Phil C. Baird D. D., Mrs. W. A. Knott; Okmulgee,\nPerry, Ponca, Shawnee, Stroud, Tulsa, Tonkawa, Oak Hill, Valliant,\nSolomon H. Buchanan, Dining Table and Chairs, Samuel Folsom, Front Door\nof Elliot Hall, Lucretia C. Brown Communion Service, Bertha L. Ahrens,\nAdelia M. Eaton, John Claypool, Malinda A. Hall, R. E. and Mary A.\nFlickinger; Vinita, Wagoner, Watonga.\n\nNORTH DAKOTA: Fillmore, Mary I. Weimer.\n\nPENNSYLVANIA: Armagh, Bakerstown, Black Lick, Blairsville First,\nBlairsville Presbyterial, Braddock, First and Calvary; Buelah,\nCoatesville, E. Lilley; Cresson, Congruity, Derry, Doe Run, Easton,\nCollege Hill, Brainard and South Side; East Liberty, Ebensburg,\nGreensburg, First and Westminster; Anna B. Hazleton, Irwin, Jeanette,\nLatrobe, Ligonier, Johnstown, First, Second and Laurel Avenue;\nLewistown, Manor, McGinnis, Murraysville, Philadelphia, Lena D. Fieber\nand Prof, H. W. Flickinger; Pittsburgh, First and Second, Ellen M.\nWatson, Mary R. Scott; Port Royal, Parnassus, Pleasant Grove, Poke Run,\nPlum Creek, New Alexandria, New Kensington, South Danville, Mrs. W. A.\nReagel; Turtle Creek, Westmont Chapel, Wilkinsburg, Martha Graham, Mrs.\nJ. J. Campbell, Williamsburg, Windber and Windsor.\n\nSOUTH DAKOTA: Volga, Hartford, Mrs. M. E. Crowe.\n\nTEXAS: Bushy Creek, Mary A. Pierson, Crockett, Mrs. John B. Smith.\n\n\n\n\nXXXIX\n\nTRIBUTES TO THE WORKERS\n\nAHRENS.--EATON.--CLAYPOOL.--WEIMER.--WOLCOTT.--HALL.--DONALDSON.--BUCHANAN.\n\n \"Our lives are songs, God writes the words,\n And we set them to music at pleasure;\n And the song grows glad, sweet, or sad\n As we choose to fashion the measure.\"\n\n\nMARY A. FLICKINGER\n\nMrs. Flickinger is gratefully remembered for five years of untiring\nservice as assistant superintendent.\n\nThe sphere of her observation and suggestion included all the women's\nwork in the buildings, occupied by the students, and the special care of\nthe garden and Boy's Hall. In connection with this daily oversight,\nthere was always manifested a feeling of personal responsibility, to\ncarry to completion at the end of the day, any unfinished work, that\nwould otherwise prevent some of the larger girls from enjoying the\nprivileges of the school, during the evening study hour.\n\nTrained in her youth to execute speedily all the kinds of work, usually\nrequired on a well arranged farm, and also as a sewer and nurse, one\nproved a very valuable helper. She became the home physician,\nadministering the medicines and caring for the sick. Her method of\ntreatment included the prevention of some of the milder, but common\nforms of disease, by the regular administration of some inexpensive\nantidotes. These two principles were frequently expressed:\n\"Self-preservation is the first law of nature,\" and \"Prevention is\nbetter than cure.\" The young people were also encouraged to learn, how\nto keep and intelligently use, a few simple remedies in the home.\n\nShe and her husband are both natives of Port Royal, Juniata county, Pa.,\nand their marriage occurred there, June 20, 1878. They have filled\npastorates at Doe Run, Pa., Walnut, and Fonda, Iowa. They raised the\nfunds and secured the erection of churches at Marne, Fonda, Pomeroy and\nVarina, Iowa; and a commodious parsonage at Fonda. He has served as a\ntrustee of Corning Academy, Buena Vista college and of the Presbytery of\nFort Dodge; stated clerk and treasurer of the latter twelve and a half\nyears, and as Moderator of the Synod of Iowa, at Washington in 1901; and\nby special request, as author of the Pioneer History of Pocahontas\ncounty, Iowa, in 1904. Mrs. Flickinger in her youth became a teacher in\nthe Sunday school, and during all the years that have followed, has been\nan efficient and aggressive solicitor and teacher of the children, in\nthat important department of the work of the church.\n\nShe has ever manifested an unusual degree of energy, always preferring\nto do all her own home work, rather than have it done by others. One who\nenjoyed the privilege of witnessing her unflagging energy and\nenthusiastic devotion to her work, rising early and working late, at a\ntime when she was supposed to be unable to do more than take care of\nherself, paid to her this friendly compliment: \"You work with the\nuntiring industry of a bee, the patient perseverance of a beaver, the\novercoming strength of a lion, and the double quickness of a deer.\"\n\nHer liberal responses to the calls of the needy have been limited only\nby her ability to work, save and give.\n\n\nBERTHA LOUISE AHRENS\n\n \"I'll praise my Maker with my breath;\n And when my voice is lost in death,\n Praise shall employ my nobler powers.\"\n --The Psalmist.\n\nBertha Louise Ahrens (B. Feb. 26, 1857), missionary teacher among the\nChoctaw Freedmen of Indian Territory since 1885, and principal teacher\nat Oak Hill Academy, 1905-1911, is a native of Berlin, Prussia. Her\nparents, Otto and Augusta Ahrens, in 1865, when she was 8, and a brother\nOtto 5, came to America and located on a farm near Sigourney, Iowa,\nafter one year at Bellville, Ill.; and four, at Harper, Iowa. The\nschools and churches first attended used the German language. Her first\nstudies in English were in the graded schools at Sigourney and here at\nseventeen, she became a member of the Presbyterian church under the\npastorate of Rev. S. G. Hair. He loaned her some missionary literature\nto read and it awakened a desire on her part to become a missionary.\nThis desire was expressed to the Women's Missionary society of the\nchurch and she was encouraged to attend the Western Female Seminary, now\ncollege, at Oxford, Ohio. After a course of study at this institution\nshe enjoyed a year's training in the Bible school connected with Moody's\nChicago Avenue church, Chicago.\n\nDuring the next year, after hearing in her home town an appeal in behalf\nof a Negro school in the south, she was led to offer her services to the\nPresbyterian Board of Missions for Freedmen. In December 1885, she\nreceived a commission with request to locate among the Choctaw Freedmen\nat Lukfata, in the southeast part of Indian Territory. The route at that\nearly date was quite circuitous. Going south through Kansas City over\nthe M. K. T. Ry., to Denison, Texas, she passed eastward by rail to\nBells, through Paris to Clarksville, Texas; and thence northward forty\nmiles to Wheelock and Lukfata. Clarksville, south of Red river continued\nto be the nearest town and station during the next ten years.\n\nShe has now completed twenty-eight years of continuous and faithful\nservice as a missionary teacher among the Freedmen. During these years\nshe has served the following communities and churches.\n\n Lukfata, Mount Gilead 11 years 1885-1896.\n Fowlerville, Forest 3 years 1896-1899.\n Goodland, Hebron 1 year 1899-1900.\n Grant, Beaver Dam 4 years 1900-1904.\n Valliant, Oak Hill Academy 6-1/2 years 1904-1911.\n Beaver Dam 1 year 1911-1912.\n Wynnewood, Bethesda Mission 2 years 1912-1914.\n\nShe is now serving as principal teacher in the Bethesda Home and School,\nlocated three miles northeast of Wynnewood in the Chickasaw Nation. This\nschool was opened Nov. 1, 1899. It was founded by Carrie and Clara Boles\nand others; and its object is to provide a home and christian education\nto the orphan and homeless youth of the colored people.\n\nMiss Ahrens has been a life long and conscientious Christian worker,\namong the Freedmen of the Choctaw Nation. Her name is a household word\nto all of them. She found it necessary from the first to locate as a\nlonely teacher among them in territorial days, and share with them the\nunusual privations, incident to a life of such seclusion and unselfish\ndevotion. During the first fifteen years, she had to live alone in\nlittle, rudely constructed huts in a sparsely settled timber country,\nwhere quarrels and murders, among both the Indians and colored people,\nwere events of common and almost annual occurrence; yet she never\nthought of leaving her work or forsaking her mission on account of\npersonal danger.\n\nThe following is an accurate description of the little hut she occupied\nthree years while at Forest church. It was built of saplings, eight feet\nsquare and chinked with mud. It had a fire place, an opening eighteen\ninches square for light, and another one for entrance, that was about\nthree inches lower than her height. The chimney was built of mud, so\nsmall and crooked that only a part of the smoke could be induced to go\nup it, on a windy day. The blind for closing the window opening was so\nopen, it merely broke the force of the wind, it could not keep it out,\nnor the lamp from blowing out. The little door left similar openings\nabove and below it. On windy days the smoke found its way out through\nthese and other openings overhead. These conditions after a while were\nrelieved, by the insertion of a window in the opening, and covering the\nwalls of the room with sheets.\n\nThe floor space was fully occupied, when it was supplied with a bed,\ntrunk, sewing machine, book case, table and one chair. It lacked room\nfor the organ, which had to be kept in the chapel.\n\nThere was no porch, and into this little room the children on Sabbath\nafternoons would crowd to sing, standing until they grew weary, and then\nsitting on the floor. This rude and lonely hut was located about one\nfourth of a mile from the church. Near it was another and larger\none-room cabin, having a porch, that was occupied by a good elder of\nthe church, his wife and a family of six children.\n\nThe school rooms, that she had to occupy, in order to fulfil her\nmission, though the best the colored people could afford, were also of\nthe rudest sort. It was a difficult task, to make them look within like\ntidy temples of knowledge.\n\nHer work was also very elementary. As the pupils would advance and their\nwork become interesting, they would drop out of school. Yet it never\noccurred to her the work was wearisome, because it was monotonous and\noften disappointing. If experiences were disappointing, or the day,\ngloomy, there remained to her the Bible, with its precious and\nunchanging promises; and the organ, responsive as ever to the touch of\nher hand. These were home comforts, that enabled her to forget the\ntrials and burdens of each day, before its close.\n\nHer work as a teacher has been increasingly attractive. The secret of\nthis unflagging and ever increasing interest, is found in the large\nplace, given the Bible in all her teaching work. It has been a daily\ntext book in the school room. On the Sabbath, her opportunity to read\nand explain it to all the people of the community, as superintendent of\nthe Sunday school, has been even greater than that of some of the\nministers in charge, when the latter was only a monthly visitor, while\nshe served faithfully every Sabbath.\n\nThe world is needing the light of Bible truth. It is life giving. \"Go\nteach,\" is as urgent as the commission, \"Go preach.\" The opportunity to\nsupply the world's great need, with the life giving Word of God, is an\ninspiration to the consecrated christian teacher.\n\nShe has felt this inspiration, and has become a very capable interpreter\nand practical expositor of the Bible. She has been well equipped to lead\nthe people in song, and has received many evidences of the highest\nappreciation of her work, as a Bible instructor.\n\nThough not possessing what might be termed a rugged constitution, she\nhas never lost a week, at any one time, from the school room on account\nof illness. She has been free to express the desire to continue to\nlabor, as a faithful and efficient teacher, among the Freedmen as long\nas her strength will permit. Ruth expressed her sentiments, when she\nsaid to Naomi:\n\n \"Entreat me not to leave thee; where thou lodgest I will lodge; Thy\n people shall be my people and thy God my God.\"\n\nShe has been a true missionary hero. She has been willing to work in one\nof the most solitary places, for the lowliest of people, without the\nordinary comforts of home and friends. Whilst her Bible work has been\ncontinued through the entire years, with but two exceptions, her\nincome--a mere pittance--has been limited to the terms of school. This\nhas made necessary very close economy in personal expenses, but has not\nprevented liberal offerings to promote the work of the church. Her\nseclusion, privations and dangers, during the first fifteen years, were\nas great as of many of those, who have gone to the remote parts of the\nearth. The heroic spirit of Martin Luther, translator of the German\nBible she learned to read in youth, has always proved a source of great\ninspiration, to be faithful and courageous. When he was warned of the\ndanger of martyrdom at Worms, where he had been summoned for trial for\ndeclaring the plain words of the Bible, he bravely said, \"Were they to\nmake a fire that would extend from Worms to Wittemberg, and reach even\nto the sky, I would walk across it, in the name of the Lord, I would\nappear before them and confess the Lord Jesus Christ.\" And a little\nlater, \"Were there as many devils (cardinals) in Worms, as there are\ntiles upon the roofs, I would enter,\" for the Elector had promised him a\nsafe conduct. When he arrived at Worms and stood before his accusers, he\nfinally said: \"Here I am, I neither can, nor will retract anything. I\ncannot do otherwise; God help me.\" These noble and courageous words of\nLuther are well adapted, to prove an inspiration to every one that reads\nthem.\n\nHer courage has led and kept her in the place of privilege and duty. Her\nfaithfulness and devotion have enabled her to win the confidence and\nesteem of all who have come within the sphere of her acquaintance and\nfriendship. She continues to pursue her chosen and loved employment, of\nserving as a missionary teacher among the Freedmen of Indian Territory,\nnow Oklahoma, in the spirit of the Psalmist.\n\n \"My days of praise shall ne'er be past,\n While life, and thought, and being last,\n Or immortality endures.\"\n\n\nADELIA M. EATON\n\nThe superintendent, teachers, students and friends of Oak Hill were\ncalled upon to sustain a great loss and experience a deep sorrow, as the\nsun was setting, on June 5, 1908, when Adelia M. Eaton, our highly\nesteemed matron, after three and one half years of unusually efficient\nservice, and a brief illness of one week after the end of the term,\npeacefully and trustfully passed from the scene of her faithful\nmissionary labors, to the enjoyment of her eternal reward. Her illness,\nwhich terminated with heart failure, seemed to be the outcome of a\nweariness that ensued after rendering some voluntary but needed services\nfor the comfort of others.\n\nShe was the second daughter of Harvey Eaton, one of the hardy,\nprosperous pioneer farmers of Pocahontas county, Iowa, She grew to\nwomanhood on the farm, where she learned to be industrious and earnest.\n\nShe early became identified with the work in the Presbyterian church and\nSunday school at Fonda where she received her first training in\nchristian work. After enjoying a four years' course at Buena Vista\ncollege, Storm Lake, associated with her elder sister, she spent four\nyears in mercantile pursuits in Sioux City and Fonda. All of these\nprevious employments and experiences seemed to be parts of a varied\ntraining, to fit her most fully, for the position she filled as a\nmissionary teacher at the Academy. In the management of the affairs of\nthis institution, her responsibilities and duties made her the executive\nhelper of the superintendent. Here she found responsibilities and\nopportunities, that called forth all her noblest powers, and enabled her\nto make it the most highly useful and crowning period of her life.\n\nShe naturally possessed an attractive personality. She was tall, slender\nand erect in form, very prompt, dignified and graceful in movement. Her\ncountenance indicated intelligence, energy and culture. She had a good\nvoice for public address, possessed rare executive ability and was so\ngentle in manner that obedience to her commands was accorded with\npleasure and delight. Though never unmindful of her resources, she never\nmanifested any pride, save that which every truly noble soul manifests\nin the quality of its work, by putting forth a constant effort to\nperform every duty in the most thorough and efficient manner.\n\nShe was a happy, willing worker. The key note of her work as a teacher\nseemed to be the one expressed in the words: \"My meat is to do the will\nof Him that sent me and to finish his work.\" John 4, 34. Although she\nhad many other important duties on that day, she was always present at\nthe services on the Sabbath. The memory of the living will not soon\nforget the personal interest she manifested in the spiritual welfare of\nevery member of her large class of older students in the Sunday school,\nher tender and affectionate appeals to the young people at the Endeavor\nmeetings, her interesting and instructive addresses at institutes and\nconventions, and how she voluntarily lingered to extend friendly\ngreetings at the close of the church services.\n\nThe call, to engage in this educational work among the Freedmen in\nIndian Territory, came to her at an unexpected, but opportune time. When\nthe need for her services and desire for her co-operation were stated,\nshe immediately gave her assent to make a trial of the work for a term\nof three months. As the work progressed her interest in it increased,\nand she became more firmly attached to it. Her affections, interest and\nambitions seemed to be transferred to the people and work at the\nAcademy. Her attachment and devotion to this work was as remarkable as\nit was unexpected. This was the secret of the unusual merit of the\nservice rendered. In this new sphere of usefulness, she found a field of\nopportunity that afforded full scope for the exercise of all her\nintellectual, moral and spiritual powers, and, engaging in this work\nwith all the enthusiasm of her noble nature, she rendered a continuous\nservice so faithful and efficient, as to call forth heartfelt\nappreciation and words of highest commendation.\n\n\nMRS. JOHN CLAYPOOL\n\nMrs. John Claypool, matron 1908-9, the successor of Adelia Eaton, came\nfrom membership in the class of Mrs. A. W. Crawford of the First\nPresbyterian church of San Diego, California. Her work is gratefully\nremembered for its uniform faithfulness and efficiency, and the sweet\nbeneficent influence exerted by the noble womanhood and manhood of\nherself and husband, previously employed in a bank, who also came and\nremained with her at the institution. Through the aid of the latter, the\nprofit on the poultry was greater that year, than in any other. The\ngarden that year was greatly enlarged and surrounded with a new fence.\nHe nailed the pales on the panels and they remain as a memento of his\ninterest and handiwork. The fact that she represented one of the\nchurches giving most loyal and liberal support to the Academy, and was\nthus a living link connecting the work of the institution with the many\nfriends, supporting it on the Pacific Coast, gave to her work an\nadditional charm that was greatly appreciated. They are now living in\nTexas.\n\n\nMARY I. WEIMER\n\nMary I. Weimer, who served as matron 1909 to 1911, a native of Port\nRoyal, Pa., came to Oak Hill from Knox, in the Devils Lake Region of\nNorth Dakota; where, after a course of preparation at the state teachers\ncollege at Fargo, she achieved an unusual degree of success, both as a\nteacher and manager of affairs on the farm. These interests prevented\nher from coming the previous year when first solicited.\n\nAt the Academy she rendered a service so efficient and faithful as to\nmerit the gratitude of all. After the loss of the Girls' Hall, which\noccurred during her first year, when all of its occupants were deprived\nof comfortable quarters, the fear was entertained she would want to be\nexcused from further service. Instead of pursuing this course she became\none of our best counselors and helpers in the effort to provide for the\ncomfort of herself and the girls, and keep the latter from returning\nhome at that critical period.\n\nThe superintendent will never cease to be grateful for her favorable\ndecision at this trying hour, and the self-denial she voluntarily\nproposed to undergo, in order to make it possible, to continue the work\nof the institution. It was the period when Mrs. Flickinger was a\nhelpless invalid at Fonda, patiently awaiting the return of her husband,\nwith daily anxiety. He could not leave, however, until the cellar\nexcavation and concrete walls of the building had been completed. This\ndone, Samuel Folsom was ready to serve as foreman of the carpenters, in\nthe erection of the new building, and it fell to the lot of Miss Weimer,\nto serve as general manager, in the absence of the superintendent. The\nsituation was one, that required unusual courage, as well as prudence\nand self-control. Her heroism was equal to the call to duty. Loyalty and\nfaithfulness were her constant watchwords.\n\nAt the end of the next term in 1911, she found it necessary to give her\npersonal attention anew to the interests of her own home and farm. She\nenjoys the distinction of having served as matron, the last year in the\nGirls' Hall and the first one in Elliott Hall. She is gratefully\nremembered by all, who became the subjects of her daily care and\ndomestic training.\n\n\nMISS JO LU WOLCOTT\n\nMiss Jo Lu Wolcott, matron, February to June, 1912, was a daughter of\nthe late Dr. Wolcott of Chandler, Okla. She has had considerable\nexperience as a teacher in the public schools of Kansas and Oklahoma,\nand in the government school for the Indians at Navajo Falls, Colorado.\nShe is now serving as a teacher in an Indian school in South Dakota.\n\n\nMALINDA A. HALL\n\nMalinda A. Hall rendered six years of faithful and efficient service as\nassistant matron, and teacher. Having completed the grammar course at\nOak Hill in 1900, and then a four years course at Ingleside Seminary in\nVirginia, she was well prepared for the work at the Academy, and proved\na very reliable and valuable helper. She was capable and always willing,\nwhen requested, to supply any vacancy occurring among the other helpers.\nShe enjoyed good health, and never lost a day from illness. Her strength\nand energy enabled her to execute promptly and efficiently, every work\nentrusted to her. Her work throughout was characterized by a never\nfailing promptness, faithfulness and energy. She was familiar with the\nneeds and traits of her people, was thoroughly devoted to the promotion\nof their best interests, and her suggestions were always gratefully\nreceived. The ability and enthusiasm of her work, as the teacher of a\nlarge class in the Sunday school and leader of the young people in their\nEndeavor meetings, will never be forgotten by those, who came within the\nsphere of her voice and influence.\n\nSince her marriage in 1911 to William Stewart she has been devoting her\ntime and attention to the improvement of their home on the farm near\nValliant. She is needed on the farm, but the thought lingers, that\nthere continues to be a great need for her services in the educational\nwork among her people.\n\nMiss Hall's exploits, as a sharpshooter with her own gun, during her\nfirst year as a teacher at Oak Hill, indicate her responsiveness to the\nspirit of chivalry, that prevailed among the people during the period of\nher youth.\n\nOne day in the spring of the year, while hunting eggs in the second\nstory of the old log house, she discovered a large snake on one of the\nrafters over her head. Hastening quietly to her own room for a gun, she\nbrought the snake to the floor with the first shot. It measured over\nfour feet in length, was dark in color and was of the kind, that eats\neggs and chicks, commonly called a chicken snake. She also, at the\nrequest of Mrs. Flickinger, stunned a small beef, that they together\nbutchered, at a time the superintendent was absent.\n\n\nMARY A DONALDSON\n\nWhen Carrie E. Crowe was called away in January 1906, the place was\nrather reluctantly assumed but very acceptably filled by Mrs. Sarah L.\nWallace of Fairhope, Alabama. After two months she also was called away.\nThe place was then filled by Mary A. Donaldson of Paris, Texas. She had\nbeen an attendant at the first Oak Hill Normal, in 1905, and then became\na missionary teacher at Grant. Attendance at the Normal led to her\nrecognition, both at Grant and Oak Hill. After teaching several years\nshe pursued another course of training at New Orleans and has become a\nprofessional nurse.\n\n\nSOLOMON H. BUCHANAN\n\n \"He that is faithful in that which is least, is faithful.\"\n\nSolomon H. Buchanan is a native of Glen Rose, Somervell Co., Texas. At\nthe age of eight he was bereft of both of his parents, and those, into\nwhose care he drifted, were not willing he should learn a letter. By\nsome means he attracted the favorable notice of Miss Mary A. Pearson, a\nmissionary of our Home Mission Board. Furnishing him the funds for the\ntrip, she sent him at the age of 18 in 1903, to Oak Hill Academy with\nrequest to become an earnest Christian teacher. At the Academy Mrs. Mary\nR. Scott of Pittsburgh became his teacher. She taught him his letters\nand first lessons in spelling and reading, giving him considerable time\nand attention, while the other boys were playing. Perceiving his special\nfondness for music, she taught him the chords on the piano, and thus\ngave him a start on that noble instrument, which has ever since been his\nfavorite.\n\nHe has always found the study of books a rather difficult task, owing to\nthe lack of early training in them; but he has proved a good student and\na very valuable helper at the Academy. The longing desire to become a\ncapable and successful teacher, has kept him there, amid all the changes\nthat have occurred since his arrival in 1903. He has now acquired an\nunusual degree of skill as a performer on the piano and his enthusiastic\naccompaniments on that noble instrument contributed greatly to the\npleasure and delight of the work at the Academy. He has become an\nearnest worker in the Sunday school and endeavor meetings. He has a\nstrong voice for song or public address, and has become an excellent\nleader of religious meetings. He served one year as an assistant teacher\nat the Academy. He has proved himself a very efficient and valuable\nhelper at the Academy, always looking after the entertainment of\nvisitors.\n\nIn 1912 he was ordained an elder of the Oak Hill church and in May of\nthat year was sent as one of the commissioners of the Presbytery of\nKiamichi, to the general assembly at Louisville, Ky. Through the\ncourtesy of Rev. E. G. Haymaker, he spent the summer of 1903 at Winona\nLake, Ind. He is now serving, as superintendent of the farm work and\nmusical instructor, at the Bethesda Home and school at Wynnewood, Okla.\n\nThe boy who wins is,\n\n \"Not the one who says, 'I can't';\n Nor the one who says, 'Don't care;'\n Not the boy who shirks his work,\n Nor the one who plays unfair.\n But the one who says, I can',\n And the one who says, 'I will;'\n He shall be the noble man,\n He the place of trust will fill.\"\n\n\nSTUDENT WORKERS\n\nThese tributes to worthy workers seem incomplete, without some reference\nto the faithful co-operation of some of the young people, who, making\nrapid progress in their studies and industrial training, during the\nlater years of this period, and serving efficiently as workers, foremen\nand occasional teachers, made possible the large amount of improvement\nwork necessary to overcome the losses sustained. The memory recalls the\nnames of the following students, whose responsible and efficient\nco-operation was thus worthy of grateful mention.\n\nOccasional Teachers and Leaders: Paul Thornton, Vina Jones, Delia\nClark[*], Isabella Monroe, Ruby Moore[*], Virginia Wofford, Sarah\nMilton, Celestine Seats, Solomon Buchanan, Riley Flournoy, Clarence and\nHerbert Peete.\n\nCarpenters and Cement Workers: David Folsom [*], Solomon Burris, Louis\nand Alvin Pitchlin, Isaiah Nelson, Clarence Peete, Noah Alverson, Riley\nFlournoy, Fred and Percy McFarland, Thomas Wilson, George Hollingsworth,\nFrank Dickson, Ashley and Alonza McLellan and Brown Gaffony.[*]\n\nPainters: Solomon Buchanan, Frank Dickson, John Black, Eugene Perry,\nWesley Lewis, Herbert Peete and Cornell Smith.\n\nFarmers and Trustworthy Teamsters: James Stewart, James Burris. James\nRichards, Dee McFarland, Robert Johnson, Robert Maxie, S. S. Bibbs, and\nEverett Richards.\n\n[*] Deceased.\n\n\n\n\nXL\n\nCLOSING DAY, 1912\n\nELLIOTT HALL DEDICATED.--CONCERT.--RESOLUTIONS.--STUDENTS\nAFFECTION.--FAREWELL NOTE.\n\n\nThe following account, of the closing day of our last term of school, is\ntaken from the last issue of the Oak Hill Freedman's Friend, a\nnews-letter, intended to promote the interests of the Academy, and sent\nto its patrons and friends as a quarterly at first, but later as an\nannual, from February 1905, to September 1912.\n\n\nCLOSING DAY, 1912\n\nJune 13, 1912, was a day of unusual interest. It was the last day of the\nlast term of school, under the management of the superintendent, and the\ncontemplation of this fact frequently suggested a thought of sadness,\nsince it meant the last meeting with many friends and co-workers.\n\nIt was also the second day set for the dedication of Elliott Hall, and\nthe third day announced for a visit and address by Rev. Phil C. Baird,\nD. D., pastor of the First Presbyterian church of Oklahoma City. His\nleading and unusually happy participation in the events of the day, made\nhis visit and services on this occasion thrice welcome and valuable.\n\nAt 2:00 p.m. Dr. Baird delivered the principal address to a large and\nvery appreciative audience in the Academy. He chose for his theme, The\nEssentials of Success; and emphasized these three, namely \"Labor,\npurpose and perseverance.\"\n\n\nELLIOTT HALL DEDICATED\n\nAt the close of the address of Dr. Baird, the meeting was transferred to\nthe cozy and spacious front porch of Elliott Hall.\n\nThe story of the Hall as a grateful and permanently useful memorial of\nthe late Alice Lee Elliott, and the generous gift of $5,000.00 on the\npart of her surviving husband, David Elliott of Lafayette, Indiana, now\nat Minneapolis, Minn., was briefly related by the superintendent. Rev.\nW. H. Carroll reported that voluntary offerings to the amount of $29.48\nhad that day been donated toward the expense of furnishing the two bath\nrooms. The prayer of dedication was offered by Rev. Wiley Homer of\nGrant, who has been a faithful annual visitor and constant guardian of\nthe good name and welfare of the institution ever since it was founded\nin 1886. The benediction was pronounced by Rev. P. S. Meadows of\nShawneetown, moderator of the Presbytery of Kiamichi.\n\n\nCLOSING CONCERT\n\nThe program provided for the evening consisted of a vocal and\ninstrumental concert by the students, such as had been given, with one\nexception, at the close of each term. Several of the selections,\nrendered as full choruses, were from Leslie's Ideal Class, the music\nbook most frequently used by the superintendent in the training work of\nnote reading and vocal culture. They included the anthems, \"Break forth\ninto Joy,\" \"I was Glad,\" by I. B. Woodbury, \"Before Jehovah's Throne,\"\nand patriotic Glees, \"Hail to the Flag,\" \"Now a Mighty Nation,\" and\n\"Unfurl the Sail.\"\n\nWhen the time arrived to announce the closing chorus, the\nsuperintendent, after expressing appreciation of the fact there were\npresent so many ministers of the Presbytery, patrons and friends; and\ngratitude for their constant co-operation, then made known to them, for\nthe first time, the fact that several months previous he had tendered\nhis resignation to the Board of Missions for Freedmen, and that in due\nseason, Rev. W. H. Carroll, the principal, would be promoted to fill the\nvacancy, when it occurred.\n\nAfter hearing these announcements, every minister present manifested a\ndesire to participate in the meeting, by bearing voluntary testimony to\nthe good work that had been done at the Academy under the leadership of\nthe superintendent. Rev. Dr. Baird was the first speaker, and he acted\nas a leader or chairman during this temporary interruption of the\nprogram. He bore testimony to his previous knowledge of the faithfulness\nand administrative ability of the superintendent, and his pleasant\nsurprise at the results achieved at this institution. Grateful tributes\nto the efficiency of his work, as superintendent of the Academy, were\nthen expressed by Rev. Wiley Homer of Grant, Rev. T. K. Bridges of\nLukfata, Rev. P. S. Meadows and Rev. W. H. Carroll.\n\nRev. W. J. Starks of Frogville read and presented for adoption the\nappreciative resolutions that follow:\n\nTheir unanimous adoption by a rising vote was immediately followed by a\ngeneral waving of handkerchiefs, a touching expression of good wishes\nand parting cheer.\n\n\nRESOLUTIONS\n\nWhereas the Rev. R. E. Flickinger, our beloved superintendent and\nfriend, has announced his resignation as superintendent of Oak Hill\nIndustrial Academy, now Alice Lee Elliott School; and whereas such\nresignation has come to us at a very unexpected time; We, citizens of\nthe neighborhood, patrons, students and teachers of the Academy, and\nmembers present of the Presbytery of Kiamichi, do hereby unite in\nadopting the following resolutions:\n\nFirst. That the announcement of his resignation brings to us profound\ngrief and disappointment, as it takes from among us a friend and brother\nbound to us by many unusual and lasting ties.\n\nSecond. That we lose in Rev. R. E. Flickinger, the founder of the new\nand the real Oak Hill Industrial Institution, through the accomplishment\nof the following achievements, during his administration:\n\nWhen he re-opened the doors of this academy seven and a half years ago,\nit had been closed for the year, and for months there seemed to be but\nlittle prospect it would be opened again. The evidences of neglect,\ndecay and desertion were manifest on every hand. Under his magic hand\nthe school was re-opened, only a few students were enrolled the first\nterm, but the piles of rubbish in every corner, and underbrush began to\ndisappear, and one of the buildings was neatly painted by the boys. At\nthis time the Board did not own the land on which the buildings were\nlocated. After the removal of the restrictions in 1908, the title to one\nsmall tract was promptly secured by purchase. A dozen other adjoining\nlittle tracts have since been added to this first one, as their purchase\nbecame possible and at their virgin price; so that now there belongs to\nthis school, as a means of promoting its local support, the magnificent\ndomain of 270 acres of beautiful and valuable tillable lands of which\nabout one-third is now cleared, enclosed and under cultivation.\n\n\"Enlargement and Permanent Improvement,\" became the watchwords of\nprogress, when the title to the second tract was secured. Upon this\nstable material basis there has been systematically organized and\ndeveloped an important Industrial institution, where boys and girls are\ntrained not only in the great fundamentals of the best intellectual and\nmoral culture, but also in the essential industrial arts of life.\n\nThe accomplishment of these results has cost the superintendent an\nindescribable amount of toil and labor. His great staying powers and\ningenuity were taxed to their utmost, when, in quick succession, the two\nlargest buildings were suddenly destroyed by unexpected fires, that left\nnothing but ashes and discouraged friends. The testimony that he has\nproved himself capable of overcoming these staggering losses appears in\nthe temporary Boys Hall, an addition to the Academy building after the\nfirst fire in 1908, and in the large and commodious new building,\nbearing the name \"Elliott Hall\" of which he enjoys the honor of having\nbeen its architect and builder, through the labors of the students and\nthe teachers of the academy; and, in this creditable student body of\nwell trained young people.\n\nThird. In grateful recognition of his unusual patience and perseverance,\nhis unceasing toil and never failing interest, his self denying\ngenerosity and for his noble, manly exemplary christian life, we tender\nto him our heartfelt lasting gratitude; and, enrolling his name among\nthe worthy founders of Oak Hill Industrial Academy, shall enshrine it as\none to be given to children's children, as the educator and organizer,\nwho infused new life into this institution and greatly enlarged the\nscope of its work.\n\nFourth. That a copy of these resolutions be sent to the Board of\nFreedmen, to the Interior, The Valliant Tribune and the Times, Fonda,\nIowa.\n\nPHIL. C. BAIRD, Chairman of Meeting.\n\n\nA TOKEN OF AFFECTION AND REGARD FROM THE STUDENTS\n\nDear Superintendent:\n\nI have been requested by the boys of this institution, to offer you a\nslight token of our affection and regard. I cannot tell you how\ndelighted I am to be the means of conveying to you this expression of\nour united love. What we offer you is a poor symbol of our feelings, but\nwe know you will receive it kindly as a simple indication of the\nattachment, which each one of us cherishes for you in our hearts.\n\nYou have made our days and months pleasant to us. We know that we have\noften tried your patience and forbearance, but you have dealt gently\nwith us in all our waywardness; teaching us by example as well as\nprecept, the advantages of magnanimity and self control.\n\nWe will never forget you. We shall look back to this institution in\nafter life; and, whenever memory recalls our school days, our hearts\nwill warm toward you as they do today.\n\nI have been requested by my school mates, not to address you formally,\nbut as a beloved and respected friend. In that light, Dear\nSuperintendent, we will regard you.\n\nPlease accept our good wishes. May you always be as happy as you have\nendeavored to make your pupils; and may they--nothing better could be\nwished them--be always as faithful to their duties to others, as you\nhave been in your duties to them.\n\nVery truly yours,\nW. RILEY FLOURNOY.\n\n\nIn behalf of the boys of Oak Hill Academy.\n\nAn expression of gratitude from Simon Folsom, an elder of the Forest\nchurch, who gave us very cordial co-operation, and whose voice, ringing\nwith pleading eloquence and words of glad encouragement to the students,\nwas frequently heard at the Endeavor meetings or morning services, by\nthe young people during term time:\n\nDear Sir: I want to thank you for your interest, help and work among my\npeople. I feel that you have done us a great service here. It is my\nprayer that God will reward you in time for all your services in labor,\nthought and interest. This is the plea of one whom you have been\nserving.\n\nJuly 21,1912.\n\nA Friend,\nSIMON FOLSOM.\n\n\nFRUIT BULLETIN\n\nThe superintendent continued to have charge of the improvement and other\nwork of the Academy and farm, until the first of October; publishing in\nthe mean time the last issue of the Freedman's Friend in September; and,\nremaining during the month of October, prepared and published a bulletin\nentitled, \"Approved Fruits for Southern Oklahoma.\"\n\nThe aim of the author, in preparing and publishing this fruit bulletin,\nwas to furnish a short and reliable text book on horticulture, for use\nin the Academy; and to supply the patrons of the institution, the\ninformation they were needing, to enable them to secure, when making\ntheir first investments, profitable early, medium and late,\nfruit-bearing varieties of trees for a small home orchard on their\nrespective allotments.\n\n\nFAREWELL\n\nThe farewell words of the superintendent, briefly summarized, appeared\nas follows in the last issue of the Freedman's Friend:\n\nWith the sending forth of this issue of the Oak Hill Freedman's Friend,\nRev. R. E. Flickinger lays aside the mantle of service, as\nsuperintendent of the Academy and Farm, and cordially commends Rev. W.\nH. Carroll, his successor, to the confidence and esteem of all the\npatrons and friends of the institution.\n\nThe opportunity afforded here during the last eight years, to engage in\nthe educational work among the colored people of our beloved land, has\nbeen the realization of an earnest desire awakened in the early part of\nour ministry, but not expressed until the opening occurred at this\nplace. The silent but deeply impressive cry of need, the golden\nopportunity to lay the foundation for the organization and development\nof an important Industrial Educational Institution in this new section\nof country, and the cordial co-operation of local ministers, teachers,\npatrons and friends, have combined to make this work throughout,\nintensely interesting.\n\nIt has enlisted our noblest and best powers of mind, heart and hand. The\nconstant probability that our term of service would at best be brief,\nand the desire to accomplish the greatest possible results, have proved\nan incentive to incessant industry. When difficulties increased, they\nserved as a signal to go forward more earnestly.\n\nWe have done what we could to add our mite, most, effectively, to the\ngreat educational work needed in this south land. That which has been\ndone, has been due to the constant and cordial co-operation of our Board\nof Missions for Freedmen, and of the immediate patrons and friends of\nthe institution. It remains, that we express to you all our lasting\ngratitude, for your cordial co-operation, and for the present, say,\nFarewell!\n\n\"God bless you, till we meet again.\"\n\n Very truly,\n\n R. E. FLICKINGER.\n\n\n\n\nPART III\n\n\nHISTORY ... OF THE ...\n\nPRESBYTERY OF KIAMICHI ... AND THE ...\n\nSYNOD OF CANADIAN\n\n \"My church is the place, where the Word of God is preached, the\n power of God is felt, the Spirit of God is manifested and the unity\n of God is perceived.\"\n\n \"There, I am to meet my Saviour, to meditate on his redemption, to\n listen to his commands, to bow in reverence before him, to pray for\n his guidance, to sing his praise, to ask for his help, and to sit\n quietly in his house.\"\n\n \"It is the home of my soul, the altar of my devotion, the hearth of\n my faith, the center of my affections and the foretaste of heaven.\"\n\n \"I have united with it in solemn covenant, pledging myself to attend\n its services, to pray for its members, to give to its support, to\n obey its laws, to protect its name, to reverence its building, to\n honor its officers and to maintain its permanence.\"\n\n \"It claims the principal place in my activities, and its unity,\n peace and progress, concern my life in this world and that which is\n to come.\"--F. Hyatt Smith.\n\n\n\n\nXLI\n\nTHE PRESBYTERY OF KIAMICHI\n\nCONSTITUTED IN 1896.--ORGANIZED AT GRANT.--BOUNDARY ENLARGED IN\n1907.--REPORT IN 1913.--GROWTH, 1868 TO 1913.--DEARTH OF\nMINISTERS.--FAVORITE SONS.--NEW ERA.\n\n \"Neglect not the gift which was given thee, with the laying on of\n the hands of the Presbytery.\"--Paul.\n\n\nThe ministers and group of churches, that first formed the Presbytery of\nKiamichi, belonged originally to the Presbytery of Choctaw; which\nincluded the territory allotted in 1832 to the Choctaw Nation,\ncomprising the southeast one-fourth of Indian Territory, after the\nestablishment of Oklahoma Territory in 1890.\n\n\nCONSTITUTED BY SYNOD\n\nThe Synod of Indian Territory, at the meeting held at South McAlester,\nOct. 22-25, 1896, in response to an overture for division from the\nPresbytery of Choctaw, established the new Presbytery by the adoption of\nthe following resolutions:\n\n 1st. That the Choctaw Presbytery be divided into two Presbyteries,\n according to the following geographical boundaries: First, beginning\n at Durant on the M. K. & T. Railroad, east on the 34th parallel to\n the Arkansas line, thence South to the Texas line, thence west with\n the Texas line (Red river) to the M. K. & T. Railroad, thence north\n with the M. K. & T. Railroad to Durant, the starting point; this\n Presbytery to be known as the Presbytery of Tuskaloosa, and to\n embrace the following churches now within its bounds: St. Paul, Oak\n Hill, Bethany, Forest, Beaver Dam, Hebron, Sandy Branch, New Hope,\n Oak Grove and Mt. Gilead--10; and to embrace the following\n ministers, now members of the Presbytery of Choctaw: Rev. E. G.\n Haymaker, (white) Rev. E. B. Evans, (white) Rev. Wiley Homer, Rev.\n J. H. Sleeper, and Rev. Samuel Gladman--5.\n\n 2nd. That the Presbytery of Tuskaloosa meet at Beaver Dam (Grant) on\n the Saturday before the third Sabbath in November, 1896, at 11\n o'clock a.m. and be opened with a sermon by Rev. E. G. Haymaker, or\n in his absence, by the oldest minister present, who shall preside\n until a new Moderator is elected.\n\n\nORGANIZED AT GRANT\n\nThe first meeting of this new Presbytery was held at Grant, in the\nBeaver Dam church of which Rev. Wiley Homer was pastor, Nov. 14-16,\n1896, seven months after the death of Parson Stewart, who had organized\nand developed all these churches. The meeting was opened with a sermon\nby Rev. Edward G. Haymaker, superintendent of Oak Hill Academy, Clear\nCreek; and he was chosen to serve as the first stated clerk. The first\nannual report, April 1, 1897, showed an enrollment of 5 ministers, 11\nchurches and 292 communicant members. The name of the Choctaw church at\nWheelock, Garvin, P. O. was included in this report, and Richard D.\nColbert was enrolled as a licentiate and appointed stated supply of New\nHope and Sandy Branch churches.\n\nThe name given this new Presbytery, which was the name of a county and\ncounty seat town in Alabama, was not entirely satisfactory to those, who\nwere included in it; and in making their first report to synod in the\nfall of 1897, they requested the name be changed to Mountain Fork, the\nname of a branch of Little river, that flows from the east end of\nKiamichi mountain. While this matter was under discussion at synod the\nname of the principal river flowing through the bounds of the\nPresbytery, \"Kiamichi,\" (Ki a mish ee) signifying \"Where you going,\" was\nsuggested by Rev. Wiley Homer; and it was approved both by the Synod\nand Presbytery.\n\nThe roll of the Presbytery, at the time of its first report in the\nspring of 1897, included two Choctaw churches, namely, Oak Grove at\nGrant, and Wheelock, having 5 and 70 members respectively. During this\nyear Oak Grove was disbanded and dropped; and Wheelock, becoming vacant,\nwas transferred to the Presbytery of Choctaw; Rev. Evan B. Evans, its\nlast pastor, having gone to Mulhall, in the Presbytery of Oklahoma.\nBethany, a colored church previously reported as having 9 members was\nalso dropped. These changes reduced the Presbytery to one consisting\nentirely of colored churches and of colored ministers, with the single\nexception of Rev. E. G. Haymaker, superintendent of Oak Hill Academy,\nwho was engaged in the educational work among them.\n\nThe annual report for 1898, the first one under the new name, \"Kiamichi\"\nthat included only colored churches, shows that the Presbytery then\nconsisted of 4 ministers, E. G. Haymaker, Wiley Homer, John H. Sleeper\nand Samuel Gladman; 2 licentiates, William Butler and R. D. Colbert; and\n8 churches, Oak Hill, 40; Mount Gilead, 25; Saint Paul, 14; Beaver Dam,\n34; Hebron, 13; New Hope, 25; Sandy Branch, 16; and Forest, 20; having\n187 members and 248 Sunday school members.\n\n\nBOUNDARY ENLARGED\n\nIn May 1907, when the General Assembly at Columbus, Ohio, united and\nrearranged the synods and Presbyteries of the Presbyterian and\nCumberland churches, after the union of their Assemblies at Des Moines\nthe previous year, the boundary of the Presbytery of Kiamichi was\ndefined as follows:\n\nThe Presbytery of Kiamichi shall consist of all ministers and churches\nof the Negro race in that part of the synod of Oklahoma, lying south of\nthe south Canadian river, and south of the Arkansas river, below the\npoint of confluence of these two rivers.--Min. G. A., 1907, 214.\n\nThe north half of Oklahoma was included in the Presbytery of Rendall,\nthen established and two men Rev. Burr Williams and Rev. David J.\nWallace, who had been members of Kiamichi, since 1899 were transferred\nto it.\n\nIn 1910 the colored Presbyterian ministers and churches in east Texas\nwere added to the Presbytery of Kiamichi. These included Rev. J. A.\nLoving, M. D., and the Mount Zion church, at Jacksonville, Texas; and\nRev. J. M. McKellar and the Mount Olivet church at Rusk, Texas.\n\n\nANNUAL REPORT IN 1913\n\nIn 1913, the Presbytery included 14 ministers and 16 churches as\nfollows:\n\n S. M\n S. i O\n s f\n M M s f S\n E e e i e u\n l m m o r S p\n d b b n i e p\nMinister Address Church e e e a n l o\n r r r r g f r\n s s s y s t\nWiley Homer, H. R. Grant, Okla.\nRobert E. Flickinger,\n H. R. Rockwell City,\n Iowa\n[2]Samuel Gladman,\n Ev. Eufaula, Okla.\nThomas K. Bridges Lukfata, Okla. Mt. Gilead 2 26 25 $13 $25\nWilliam Butler Eagletown, Okla. St. Paul 4 27 38 8 98\n Millerton, Okla. Forest 3 13 17 3 25\n Lukfata, Okla. Pleasant\n Valley 2 27 37 8 15\nRichard D. Colbert Grant, Okla. Hebron 2 19 15 8 12\nWilliam J. Starks Garvin, Okla. Garvin 3 30 57 11 190\nWilliam H. Carroll Valliant, Okla. Oak Hill 3 69 85 55 78\nNoah S. Alverson Griffin, Okla. Ebenezer 1 12 13 4\nPlant S. Meadows Shawneetown,\n Okla. Mt. Pleasant 2 8 10 3\n Millerton, Okla. Bethany 3 23 30 10 10\nSamuel J. Onque Grant, Okla. Beaver Dam 4 41 55 10 53\nJulius W. Mallard Frogville, Okla. New Hope 8 26 59 11 24\n Frogville, Okla. Sandy Branch 2 29 87 6 30\n Pleasant\n Hill, v 4\nJ. A. Loving Jacksonville,\n Texas Mt. Zion 3 28 45 14\nJ. M. KcKeller--14 Rusk, Texas Mt. Olivet--16 1 18 60 6\n ---------------------\n 38 400 583 $170 $560\n\nThese churches now represent 38 elders; 400 members, and 583 Sunday\nschool members. They contributed $180.00 to our Missionary Boards and\n$560.00, towards self-support.\n\nAt the next meeting of the synod in the fall of 1913, the two ministers\nand churches in Texas were transferred to the Presbytery of White River,\nArkansas.\n\nOther ministers and churches, that have been enrolled as members or a\npart of this Presbytery, and their names have not yet been mentioned,\nwere as follows:\n\nRev. Thomas C. Ogburn, who in 1890 and 1891 served Beaver Dam, New Hope\nand Hebron.\n\nRev. William G. Ogburn, who in 1890, served Saint Paul and Mount Gilead.\n\nRev. Burr Williams, who from 1899 to 1902 served Conwell chapel at\nSpringvale, and from 1902 to 1903, served Mount Zion at Monger, O. T.\n\nRev. David J. Wallace, Langston, in 1899, and in 1906 at Okmulgee, Ok.\nTer.\n\nRev. Hugh L. Harry, New Hope at Frogville in 1904 and 1905.\n\n\nSUCCESSION OF STATED CLERKS\n\nEdward G. Haymaker, Clear Creek, Nov. 14, 1896-1903.\nJohn H. Sleeper, Frogville, 1903-1904.\nThompson K. Bridges, Lukfata, 1904-1906.\nSamuel Gladman, Millerton 1906-1910.\nWilliam J. Starks, Garvin, 1910-1914.\n\n\nEXHIBIT OF GROWTH, 1868 TO 1913\n\nThe following exhibit shows the comparative growth of the work among the\ncolored people of the Choctaw nation in Indian Territory, the summaries\ncommencing with the results of the work as left by Parson Charles W.\nStewart, when he was honorably retired from further active service\namong the churches, on account of the infirmities of age, in 1890, from\nBeaver Dam, New Hope, Hebron, St. Paul, and Mount Gilead, and in 1893,\nfrom Oak Hill and Forest. The report for 1898 is the first one of the\nnew Presbytery of Kiamichi to include only colored churches.\n\n Church Address Stewart Date of Members in\n began organi- 1890 1893 1898 1913\n services zation\n Beaver Dam Grant 1874 1881 15 34 41\n Hebron Messer 1868 1872 12 13 19\n New Hope Frogville 1869 1872 38 25 26\n St. Paul Eagletown 1877 1878 18 14 27\n Mt. Gilead Lukfata 1883 1885 25 25 26\n Oak Hill Valliant 1868 1869 30 40 69\n Forest Millerton 1885 1887 7 20 13\n Sandy Branch Sawyer 1895 16 29\n Ebenezer Griffin 1903 12\n Bethany Millerton 1904 23\n Garvin Garvin 1905 30\n Pleasant Valley Lukfata 1906 27\n Mount Pleasant Shawneetown 1906 8\n Pleasant Hill 4\n ------------------------\n Total in Oklahoma 108(145) 37 187 354\n\nMount Zion Jacksonville, Texas 28\nMount Olivet Rusk, Texas 18\n ----\n Total in Presbytery 400\n\n\nDEARTH OF MINISTERS\n\nThis exhibit shows that the membership of the 7 churches, when\nrelinquished by Parson Stewart in 1890 and 1893, numbered 145, and in\n1898, when the Presbytery under the name \"Kiamichi\" made its first\nreport, including only colored churches, the number was 187; suggesting\na gain of 42 members by his successors in 8 years. If, however, the 16\nmembers at Sandy Branch be taken from the 1898 column, it shows the 7\nchurches served by Stewart, gained only 26 members during all those\neight years.\n\nThis lack of growth, during this important period, was in great measure\ndue to the fact most of the churches were left vacant, during a\nconsiderable part of that period. Thirty years had passed since the\npeople had been accorded their freedom, but so great had been the lack\nof educational facilities, a sufficient number of acceptable men, that\ncould read and expound the scriptures profitably to others, could not be\nfound. Other communities throughout the south were experiencing the same\nneed, and had no young men to spare for these needy fields.\n\n\nFAVORITE SONS BECOME MINISTERS\n\nIt devolved upon each community to solve this problem, relating to the\nsupply of ministers, by encouraging their own brightest and best boys to\ntrain for the ministry. That was the way this problem had to be solved\nby the Choctaw Freedmen in the south part of Indian Territory.\n\nWhile the native young men were under training, and the churches were\nvacant, the services had to be maintained by the elders and most capable\nwomen; and they deserve great credit for their faithfulness and\nefficiency in maintaining them from year to year.\n\nThe church, that during this period made the greatest gain--13\nmembers--was Beaver Dam, the one that was first to furnish from its own\nmembership, an acceptable and capable minister for its own pulpit, by\ncommending Wiley Homer for licensure in 1894, when he was appointed the\nstated supply for that church and Hebron.\n\nIn 1897 the same church presented Richard D. Colbert, another of its\nsons for licensure that he might take charge of the church at Frogville\nand Sandy Branch.\n\nEagletown presented William Butler, as their favorite son, for\nlicensure; and beginning then, he is still serving that church and\nForest.\n\nIn 1905, Ebenezer church at Griffin presented Noah S. Alverson for\nlicensure, and beginning then, he is still faithfully serving that\nfield.\n\nIn 1905, Mount Gilead church at Lukfata presented for licensure John\nRichards, a youth of considerable promise, who died at 25, in June 1907,\nwhile pursuing his studies under the superintendent of Oak Hill Academy.\n\nUnder the ministry of these native youth, aided by several others who\nhave joined them, the membership of the Presbytery was increased from\n187 to 350; or, nearly doubled, during the period from 1898 to 1913, and\nfive new churches have been organized.\n\nParson Stewart, serving all his seven churches life-long periods, and\nthese favorite sons, following loyally and faithfully in his footsteps,\nhave greatly honored the permanent pastorate, though none of them have\never been installed. In this matter of long pastorates, these ministers\nand people have made a record, worthy of the emulation of the church at\nlarge; especially those congregations that seem to take pride in having\n\"itching ears\" and the consequent doom of standing vacant and idle half\nthe time, and those perambulating ministers, who remind one of the\nproverb of the \"rolling stone that gathers no moss.\"\n\n\nNEW ERA REQUIRES THAT PREACHERS BE TEACHERS\n\nOn the other hand it is proper to note, that, commencing with Parson\nStewart all of these worthy men were licensed and ordained to the full\nwork of the gospel ministry, after taking a very \"short course\" of\neducational training. This was due to the fact they were needed to meet\nan emergency, an unexpected and unusual condition, that called for\nimmediate action. The extraordinary call, these men were encouraged to\naccept, came to them during the Territorial days, when there was no\nadequate provision for public education. They were then abreast of their\ntimes, and the very best their several communities could furnish.\n\nNow the times are different. The change came with the allotment of lands\nin 1904 and 1905, followed by statehood in 1907 and the establishment of\na public school system immediately afterwards. Public schools are now\nfound in every community, where there are a sufficient number of pupils\nto justify the employment of a teacher. The demand for good teachers is\nnow greater than the supply, and with passing years the call will be for\nbetter ones. There are many reasons now, why every candidate for\nlicensure should first prove himself to be an acceptable and successful\nteacher, as well as a good speaker. Teaching is now, and for many years\nwill continue to be, the secondary employment of the colored minister in\nthe rural districts. Recognizing that fact, every future candidate for\nthe ministry should be animated with the noble ambition, to stand at the\nfront in the teacher's profession, in order that there may be a constant\ndemand for his services as a teacher, in the community he serves as a\npreacher.\n\nMore ministers are needed, and promising young men, in every community,\nshould be encouraged to train for that sacred office. The church is\nstanding ready to co-operate with them, in their effort to secure a good\nand thorough education, as a fitting preparation for their future work.\n\"Go and teach\" is a divine call to a noble work, but \"Go and preach,\" is\nrecognized as a divine call to a still nobler and greater work, as the\nBible and its mission are greater than that of any other book. A\ngreater work suggests the need of greater preparation. The extraordinary\nincidents of the past were not intended to be regarded as precedents, or\nas a rule for the future. The time is now at hand when all, who present\nthemselves to the Presbytery, before they have graduated from the\nGrammar department, or 8th grade of a well accredited school, should be\nenrolled and held merely as \"candidates for the ministry,\" until they\nhave completed their studies to that extent, before \"licensure to\npreach\" is accorded to them. Ordination should ordinarily be deferred,\nuntil the licentiate has completed the theological course prescribed for\nall in the standards of the church. Young men are frequently impatient\nto enter upon their ministerial life work. They do not always know, that\nexpert or thorough training in youth, doubles their value in the\nactivities of life; and that this is especially true of the teacher and\npreacher.\n\n[2] Died, Eufaula, January 8, 1913, at 65.\n\n\n\n\nXLII\n\nHISTORIES OF CHURCHES\n\n \"I was glad when they said unto me, let us go into the House of the\n Lord.\"--David.\n\n \"There's a church in the valley by the wildwood\n No lovelier spot in the dale;\n No place is so dear to my childhood,\n As the little brown church in the vale.\"\n\n\nBEAVER DAM CHURCH\n\nThe early history of the Beaver Dam Presbyterian church at Grant carries\nus back to the year 1873, when Wiley Homer, one of the enterprising\nyoung men of the community, built an arbor in the timber, and held the\nfirst religious meetings among the colored people of that neighborhood.\n\nParson C. W. Stewart, of Doaksville, the next year held occasional\nservices in the arbor, and in 1875 secured the erection of the first\nhouse of worship. It was built of saplings, and at the place previously\noccupied by the arbor. Wiley Homer continued to serve as leader of the\nregular Sabbath meetings, when the parson was not present.\n\nIn 1881 the church was organized with the following persons as original\nmembers:\n\nWiley Homer, Laney Homer, his wife, Louisa Roebuck, Martha Folsom, Amy\nWalton, Adaline Shoals, Rhoda Larkins.--7.\n\nWiley Homer was the only elder ordained at that time. A year or two\nlater, Richard Roebuck, and in 1888 Richard D. Colbert and Wellington\nBolden (died 1892) were ordained. Wiley Homer and Richard D. Colbert\ncontinued to serve as elders until they were ordained to the full work\nof the gospel ministry in 1895 and 1903, respectively.\n\nThe elders in 1913 are as follows:\n\nWilliam Goff, ordained 1892\nAaron Green, ordained 1894\nWiley Brown, ordained 1912\nWalter McCulloch, ordained 1912\nOthers that served as elders were:\nNick Colbert, 1891 to 1894\nPeter Nolan 1893 to 1896\nMoses Folsom 1904 till death, 1912\n\nThe succession of pastors has been as follows:\n\nParson C. W. Stewart, Doaksville 1874 to 1890, 16 years\nThomas C. Ogburn, Goodland 1890 to 1892 2 years\nWiley Homer, Grant 1892 to 1912 20 years\nSamuel J. Onque, Grant 1912 to date 1914\n\nThe comfortable and spacious chapel, now occupied by the congregation,\nwas built in 1904 during the pastorate of Wiley Homer, the God-fearing\ncowboy, who 30 years before had built the arbor in the timber.\n\n\nNEW HOPE CHURCH AT FROGVILLE\n\nThe New Hope Presbyterian church at Frogville, Choctaw county, was\norganized about 1872 by Parson Charles W. Stewart, who had conducted\noccasional services in this neighborhood for some time previous.\n\nThe first elders were Elias Radford, who died in 1908 after 36 years of\nfaithful service, and James Pratt, who, after 40 years of faithful\nofficial service, is still living (1914) in his own cozy cottage home\nnear the church. In the interest of the church, which is located in the\nOak forest, along Red river southeast of Hugo, and still fifteen miles\nfrom railway, he has from the first been the principal host, to receive\nand entertain the Frogville circuit-riders, as in the days of Stewart\nand Homer; and provided rooms in his own home for the resident ministers\nas in the days of Sleeper, Harry and Starks. When the Presbytery meets\nat Frogville, he generously plans to entertain about one half the people\nthat are present from a distance. The good he has already accomplished,\nby his faithful, life-long service in the church and Sunday school, make\nhim worthy to be long and gratefully remembered, as one of the noblest\nand most generous benefactors in the community in which he lives.\n\nOthers that have been ordained and are still serving as ruling elders in\nthis church are Willis Buffington, ordained Sept. 7, 1902; and Garfield\nPratt, son of James, April 9, 1911.\n\nThe succession of pastors of the New Hope church has been as follows:\n\nCharles W. Stewart, Doaksville 1872--1889.\nThomas C. Ogburn, Goodland 1889--1891.\nWiley Homer, Grant 1891--1892.\nSamuel Gladman, Atoka 1897--1899.\nRichard D. Colbert, Grant 1899--1900.\nJohn H. Sleeper, Frogville 1900--1904.\nHugh L. Harry, Frogville 1904--1905.\nWilliam J. Starks, Frogville 1905--1912.\nJulius W. Mallard, Frogville since Jan. 4, 1913.\n\nWiley Homer, an elder and catechist in the Beaver Dam church at Grant,\nas an aid to Parson Stewart conducted most of the services during his\nlast two years, 1887 to 1889.\n\nThis church in 1913 reports 26 members and 59 in the Sunday school. In\nall probability it was the second church organized by Parson Stewart.\n\n\nST. PAUL CHURCH, EAGLETOWN\n\nIn 1877, Parson Charles W. Stewart of Doaksville began to hold\noccasional religious services in the colored settlement at Eagletown,\nand Saint Paul Presbyterian church was organized in 1878.\n\nRev. Charles Copling, a missionary to the Choctaws also conducted an\noccasional service among the colored people, during the year preceding\nthe organization of the church.\n\nThe elders ordained at the time of organization were Elijah Butler,\nPrimas Richards and Solomon Pitchlyn. In 1885 William Butler was\nordained to supply the vacancy, occasioned by the removal of Elijah\nButler, and Primas Richards to Lukfata, where they became that year two\nof the first elders of the Mount Gilead church. William Butler continued\nto serve as an elder until 1897, when, as a licentiate of the\nPresbytery, he became the stated supply of St. Paul and Forest\nPresbyterian churches. Shepherd Riley served a number of years as an\nelder of this church. Those serving as elders in 1913 are Calvin Burris,\nMonroe Lewis, George Burris and Adam Lewis.\n\nThe ministers serving Saint Paul have been:\n\nParson Charles W. Stewart 1877 to 1889.\nWilliam G. Ogburn 1890 to 1891.\nJohn H. Sleeper 1894 to 1897.\nWilliam Butler 1897 to date, 1914.\n\nWilliam Butler, a favorite son and elder of this church, continuing to\nserve it acceptably in the pastorate ever since he was made a licentiate\nin connection with Forest has made a very noble record. He is a pastor\nwho has acquired the art of emphasizing in a very pleasant way the word\n\"come.\"\n\n \"Oh, come to the church in the wildwood,\n To the trees where the wild flowers bloom;\n Where the parting hymn will be chanted,\n We will weep by the side of the tomb.\n\n \"From the church in the valley by the wildwood,\n When day fades away into night;\n I would fain from this spot of my childhood,\n Wing my way to the mansions of light.\n\n \"Come to the church in the wildwood,\n Oh, come to the church in the vale,\n No spot is so dear to my childhood\n As the little brown church in the vale.\"\n\n\nMOUNT GILEAD CHURCH, LUKFATA\n\nThe Mount Gilead church at Lukfata was organized July 26, 1885, by a\ncommittee of the Presbytery of Choctaw, consisting of Rev. John Edwards,\nsuperintendent of Wheelock Academy, and Elder Charley Morris, a Choctaw.\nThe members enrolled on this date were:\n\nElijah Butler and Amanda Butler, his wife; Elisha Butler and Vina\nButler, his wife; Easter Butler, Francis Butler, Jane Butler, Francis\nBurris, Daniel Burris, Kate Burris, Primas Richards, Rhoda Butler,\nNelson Butler and Adaline Butler.--14.\n\nElijah Butler and Elisha Butler, his son, and Primas Richards were\nelected and ordained as the first elders. On Jan. 29, 1896, Matthew\nRichards was ordained an elder.\n\nThis church was called \"Mount Gilead,\" the home of the prophet Elijah,\nin honor of Elijah Butler, one of the first elders, who, having served a\nfew years as one of the first elders of Saint Paul church, conducted the\nfirst religious meetings among the colored people, that led to the\norganization of this Presbyterian church at Lukfata.\n\nParson Charles W. Stewart held occasional services in the neighborhood\nof Lukfata, two or three years before the church was organized in 1885,\nand then continued to be its monthly supply during the next five years.\n\nIn 1890 it was grouped with St. Paul church at Eagletown and supplied by\nRev. William G. Ogburn from that place. From 1895 to 1899 it was\nsupplied by Rev. John H. Sleeper, who then moved to Frogville. From 1901\nto 1903 it was served by Rev. Samuel Gladman, who then took charge of\nBethany near Wheelock.\n\nRev. Thompson K. Bridges, after serving and organizing Ebenezer church\nat Lehigh the previous year, located at Lukfata in the fall of 1903, and\nhas been the local teacher and regular supply of the church, since that\ndate, a period of eleven years.\n\n\n\n\nXLIII\n\nPARSON CHARLES W. STEWART\n\nDOAKSVILLE, 1823-1896.\n\n \"A soldier of the cross,\n A follower of the Lamb,\n Who did not fear to own his cause,\n Or blush to speak His name.\"\n\n\nThis pioneer circuit rider of the Choctaw Freedmen came forth from a\nperiod of slavery, to the Choctaw Indians in the wilds of Indian\nTerritory, that covered the first 42 years of his life. His home was\nafterwards located near the Kiamichi river, seven miles west of\nDoaksville. He grew to manhood and always lived in an unimproved,\nsparsely settled timber country in an obscure and inaccessible corner of\nthe world.\n\nTaking John the Baptist, as his ideal of a good christian worker, he\nbecame the leading herald of the gospel message to his people, first in\nthe valley of the Kiamichi, and then going forth in every direction in\nthe larger valley of Red river, he established a monthly circuit of\npreaching stations, that included the most thickly settled neighborhoods\nof the colored people in the territory, now included in Choctaw and\nMcCurtain counties. Like John, he seems never to have sat before a\ncamera long enough to leave the world his portrait, and, though serving\nfaithfully as a minister more than 25 years he never enjoyed the\nprivilege and pleasure of attending a meeting of the General Assembly.\n\nJudging him, however, by the results of his work, the circle of churches\nestablished and acceptably served for an unusually long period of years,\nand the number of talented young men, whom he discovered, in the\ncommunities visited, and enthused with the longing desire and ambition\nto become leaders of their race especially useful and efficient teachers\nand preachers of the gospel, he proved himself worthy to be rated as one\nof the most aggressive and successful of the early leaders of his race.\n\n \"A man he was to all the country dear,\n Remote from towns he ran his godly race,\n Nor ever changed, nor wished to change his place.\"\n\n\nPERIOD OF SLAVERY, 1823-1866\n\nCharles W. Stewart was a native of Alabama, and, at the age of ten in\n1833, was transported with the Choctaws, to whom as a slave he belonged,\nto the southeastern part of Indian Territory. John Homer was then his\nmaster, and he located about three miles northeast of the present town\nof Grant, His first marriage occurred, while he was serving Homer. The\nwedding of one of Homer's daughters occurred a few years later, and his\nwife was assigned to serve in the home of the newly married daughter.\nShe located in a distant part of the reservation, and he was thus\ndeprived of his first wife, Charlotte Homer.\n\nCharles Stewart, a white man, keeping store at Doaksville, soon\nafterwards became his owner, and his previous name, \"Homer\" was then\nchanged to \"Stewart\", after the name of his new master. About the year\n1860, Samson Folsom, a Choctaw who lived eight miles southeast of old\nGoodland, became his new and last owner.\n\n\nPERIOD OF FREEDOM, 1866-1896\n\nHe began to hold religious meetings as early as 1856, when he belonged\nto Stewart, and lived at Doaksville. Mrs. Stewart, who had been a\nmissionary teacher, encouraged him to learn to read and furnished him\nwith books for that purpose. Rev. Cyrus Kingsbury, pastor of the Choctaw\nchurch, gave him the instruction in the Bible, that fitted him for the\nwork of the ministry, and accorded to him the privilege of holding\nmeetings in the church, for his people, on occasional Sabbath\nafternoons.\n\nHe was accorded ordination by the Presbytery of Indian (southern) in the\nfall of 1870, and was then officially assigned the pastoral care of the\ncongregations he had previously developed at Doaksville and its\nvicinity, and at Wheelock, or Oak Hill. He greatly appreciated the\nrecognitions accorded to him by the Presbytery, which had previously\ngiven him a license to preach; and he endeavored to magnify his office,\nas an evangelist, by going to the \"regions beyond,\" as fast as the door\nof opportunity opened for him. During the early sixties he gathered new\ncongregations for worship at his home on the Folsom farm and in the\nHorse Prairie neighborhood. The Oak Hill appointment was established\nsoon after he was accorded his freedom.\n\nDuring the year 1883, the evangelistic work among the Freedmen in Indian\nTerritory, was voluntarily transferred by the Southern to the Northern\nPresbyterian church, with the conviction the latter was better prepared\nto successfully prosecute it. At the time of this transfer Charles W.\nStewart was enrolled as an ordained minister and designated as the\nStated Supply of the following organized churches: Beaver Dam, Hebron,\nNew Hope, Oak Hill and St. Paul. During the next two years three more of\nhis appointments, Mt. Gilead, Forest and Horse Prairie were enrolled, as\nthe fruit of his labors, and added to his circuit. At this early date he\nhad also a preaching station at Caddo near Durant, and the distance\nacross his circuit of appointments, from Caddo eastward to St. Paul at\nEagletown, was 118 miles.\n\nIn 1886 when the Synod of Indian Territory was formed by the union of\nthree Presbyteries having 24 ministers, his circuit included 8 of the 43\nchurches that were then enrolled. He continued to serve all of these\nchurches four more years.\n\nPrevious to this latter date, 1890, he was the first and only\nPresbyterian minister that preached the gospel to the colored people of\nIndian Territory. During that period, he laid the foundation for most of\nthe churches, that are now enrolled in the Presbytery of Kiamichi and\ngive employment to a half dozen ministers. He was now advanced in years\nand beginning to feel the infirmities of age. He relinquished, in favor\nof two new men from a distance, all of his circuit of churches, except\nOak Hill and Forest, which he continued to serve three more years, or\nuntil 1893. He was then at the age of 70 honorably retired by the\nPresbytery, after a long and remarkably successful career in the gospel\nministry.\n\n\nCIRCUIT OF CHURCHES\n\nThe following exhibit of the churches he established and served is as\nnearly correct as it is possible at this date to make it.\n\nPost office Church Services Church Work Members Years\n began organ- dropped of\n ized by service\n Stewart\nDoaksville 1856\nPine Ridge 1858\nCaddo 1860\nHorse Prairie 1863 1870? 1890 27\nWheelock Oak Hill 1868 1869 1893 30 25\nGoodland Hebron 1868 1872 1890 12 22\nFrogville New Hope 1869? 1872? 1890 38 21?\nGrant Beaver Dam 1874 1881 1890 15 16\nEagletown St. Paul 1877 1878 1890 18 13\nLukfata Mt. Gilead 1883 1885 1890 25 7\nWheelock Forest 1885 1887 1893 7 8\n ----\n 145\n\nAbout 1890, he moved to a home near Forest church, and died there at 73,\nApril 8, 1896; after an aggressive ministry of more than twenty-five\nyears after his licensure, which had been preceded by nearly ten years\nof earnest volunteer service for the betterment of his people. He was\nburied in the Crittenden grave yard.\n\nHe left three children, the offspring of his marriage to Catherine\nPerry, namely, Thomas, Betty married to Benjamin Roebuck, and Harriet,\nmarried to Rev. Pugh A. Edwards.\n\nIn 1886, after the death of Catherine, he married the widow of Jeffers\nPerkins, and she died at 65 in 1905, survived by seven of twelve\nchildren by her first marriage, namely, Charles and Louis Perkins, Mrs.\nR. D. Arnold, Fredonia Allen, Virginia Williams (d. 1913), Fidelia\nMurchison and Jane Parrish.\n\n\nCHARACTERISTICS AS A PREACHER\n\nCharles W. Stewart was a man of medium height and rather stout build.\nThe rugged features of his face suggested a man, possessing strong and\nsturdy elements of character. He grew to manhood under circumstances\nand changes that made an early education impossible. His education,\nwhich was very limited was acquired by the private study of a primer,\ncatechism, Bible and other books, furnished him by Mrs. Stewart, his\nreal owner, and, Rev. Cyrus Kingsbury (d. 1870).\n\nParson Stewart was a faithful christian worker, who did not become weary\nin well doing. He made his long journeys on horseback. He endeavored to\narrive at his monthly appointments the previous day so as to have time\nfor the discipline or reinstatement of wayward members, or hold an\nevangelistic meeting. He manifested so much of hopeful enthusiasm in his\nwork that he seemed unmindful of the loneliness and wearisomeness of the\nlong journeys in the wilderness and regarded it merely as a passing\nincident, when he had to spend a day or even a night in the timber,\nwaiting for the overflow of flooded streams to subside, so he could\nsafely ford them.\n\nHe was an aggressive christian worker. He strived to preach the gospel,\n\"not where Christ was named, lest he should build upon another man's\nfoundation,\" but, as it is written, \"To whom he was not spoken of they\nshall see, and they that have not heard shall understand.\" He was on the\nalert to hear the cry of Macedonia, \"Come over and help us,\" and he was\nalways ready to enter and hold a new field while his strength lasted.\nWhen he was licensed, all the land of the Choctaw Nation seemed to be\nspread out before him, as his field of effort, as the land of Canaan was\nbefore Joshua, when the Lord encouraged him to be \"strong, very\ncourageous and possess it,\" for his people. He knew he had the \"book of\nthe law,\" that his people needed and his whole nature seemed to be\nenthused with the promise, \"Every place that the sole of your foot\nshall tread upon, that have I given unto you.\" His ambition, to carry\nthe message of gospel light and liberty into new settlements of his\npeople, was limited by the necessity laid upon him, to continue to serve\nthose he had already acquired.\n\nHe was an enthusiastic Presbyterian. He frequently delighted, as well as\ninstructed the people, by explaining to them the Bible, by repeating\nfamiliar portions of the shorter Catechism and Confession of Faith.\nThese were his most familiar and best commentaries on the Bible. He\nencouraged the elders, to become leaders of meetings, and teachers of\nthe people, by maintaining regular Sabbath services, for the study of\nthe Bible and Catechism, to promote their spiritual welfare.\n\nHe was a forceful and acceptable preacher. In his later years he was\nsometimes slow in finding the hymn, Scripture lesson and text. But when\nhe found the hymn, it was always one the people could sing, and in\nleading them with his own powerful voice, he needed neither tuning fork\nor organ accompaniment. He read the Scripture with such a variety of\nemphasis, as to awaken the desire to catch every word. In the delivery\nof his message he manifested so much sincerity and earnestness, that\nevery one felt he was speaking to them \"direct from the shoulder.\"\n\nHe grew in favor with the people. He held, to the end of his life-long\nministry, the love and affection of the people, whom he served. He saw\ntheir need of teachers and preachers, and encouraged the young people in\nevery neighborhood, to prepare themselves to supply that need. As a\ndirect result of his personal influence and encouragement, Wiley Homer,\nRichard D. Colbert, William Butler, Elisha Butler, Simon Folsom and\nothers came to be recognized, as efficient Bible teachers and religious\nleaders, in their respective settlements. Acceptable and permanent\npreachers could not be found, for the group of churches from which\nStewart retired in 1890, until Homer, Colbert and Butler were licensed,\nand two churches assigned to each of them.\n\nThe worthy veteran lived long enough to see Wiley Homer licensed in 1893\nand become his successor at Beaver Dam and Hebron, The other two were\nlicensed in 1897, the year after he \"entered into the joy of his Lord.\"\nIt was not until this year, when, John H. Sleeper continuing to serve\nMt. Gilead, William Butler became his successor at St. Paul and Forest,\nand R. D. Colbert was assigned New Hope and Sandy Branch, that all of\nthe churches in the circuit of Stewart had regular supplies.\n\nHe was a real pioneer \"circuit rider,\" who has left the good impression\nof his personal work, upon the colored people of a large section of\ncountry and of him it may well be said:\n\n \"This man never preached for money,\n If he did he never got it;\n He had some faults, but more virtues:\n He was conscientious and devoted,\n Persevering and determined;\n Long his name will be remembered.\"\n\n\"He was a faithful circuit rider--though a slave in his youth; His\nartless earnest sermons were the simple tale of truth, How the Son of\nGod who loved us, left a scepter, crown and throne, All the joys of\nhighest heaven, to go, seek and save his own.\"\n\n \"Soldier of Christ, well done!\n Praise be your new employ,\n And while eternal ages run\n Rest in the Saviour's joy.\"\n\nThe opportunity to prepare the foregoing tribute to the memory of\nCharles W. Stewart, and give it an historic setting in this volume, has\nbeen greatly appreciated by the author. Rising above the limitations of\nhis condition as a slave, during the first half of his natural life, he\nconsecrated himself to the betterment of his race and thus, under the\nmost unfavorable circumstances, prepared himself for the wider field and\ngreater opportunities, that came to him with the dawn of freedom.\n\nThis story of noble achievement by one of their own number, is well\nworthy of long and careful preservation; that it may thrill to noble\nendeavor, the present and future generations of the Choctaw Freedmen.\n\n \"Let us labor for the Master,\n From the dawn till setting sun;\n Let us talk of all his wondrous love and care,\n Then, when all of life is over,\n And our work on earth is done,\n And the roll is called up yonder, we'll be there.\"\n\n\n\n\nXLIV\n\nREV. WILEY HOMER\n\n \"Patience and Perseverance will perform great wonders.\"\n\n\nIt has been said, \"some men are born great, some have greatness thrust\nupon them, while others achieve greatness.\" Many, however, who have\ninherited a great name, wealth or power have failed to meet the\nexpectation of their parents and friends. When, therefore, any one,\nreared in the home of poverty and educated in the school of \"hard\nknocks,\" rises above the unfavorable limitations of his surroundings and\nachieves a noble career of eminent usefulness in church or state, he\nmerits commendation.\n\nThe subject of this sketch is a good illustration of the self-made man.\nHe inherited good lungs, a strong voice and a splendid physique. He is\nreally a physical giant, his stalwart frame towering upward six feet,\nand tipping the beam at 265 pounds. His erect and dignified movements\nhave made him a commanding figure among his people. His constant\nendeavor to promote their best interests has made him a popular leader\namong them. A slave by birth and denied the privilege of books and\npapers, lest he should learn to read, his eager desire for knowledge led\nhim to devise ways and means of self-education, to enable him to rise\nabove the fetters that bound him in youth. His successful career as a\nminister of the gospel, serving the same people amongst whom he was born\nand raised during the entire period of his active ministerial life, was\nas unusual and worthy of special commendation, as it was long and\nuseful.\n\nWiley Homer was born March 1, 1851, in the south part of the Choctaw\nNation, known as the Red river valley. His parents were Isam McCoy and\nAdaline Shoals, who lived about three miles northeast of the present\ntown of Grant. As his parents were called after the family name of their\nmasters, in accordance with the usual custom in slavery times, he was\ncalled \"Homer\" after the name of his master, John Homer, a full-blood\nChoctaw.\n\n\nLEARNING THE ALPHABET\n\nHis self-education began, when at fourteen, he was employed as a cowboy,\nto herd cattle on the little prairies and hunt them, when scattered\nthrough the timber. The timber was a general pasture for the cattle of\neverybody, and their ownership was told by the brand which consisted of\nthe initial letters of the owner's names, burned on the hip, or back of\neach. It became necessary for him, to learn how to distinguish these\nbrands, one from another, for he was sometimes asked to hunt the cattle\nof other people. To do this he began by drawing the outline of familiar\nbrands in the dust or sand, where the ground was smooth, and then on\nslips of paper. In a short time, the list on the paper slips included\nthe brand of every owner in the settlement, and nearly all the letters\nof the alphabet.\n\nA man once called on his employer, Samson Loring, to see if he could\nhunt his cattle. When asked if he could identify the new brand, \"A. B.\",\nhe took a stick and, stooping down before them, drew the outline of\nthese letters, in the loose sand of the road. On seeing this performance\none remarked to the other, \"That boy will make a smart nigger.\" That\nremark was a source of considerable encouragement to him, and awakened\nthe desire, to take advantage of every opportunity to gain knowledge.\n\n\nLEARNING TO READ\n\nWhen, at 16 in 1867, he was accorded his freedom he obtained a primer\nand first reader, and undertook to master these by private study. About\nfour years later, a testament and shorter Catechism were given him. He\nnow had what was regarded as a good library for a young man and he\napplied himself to the reading and study of these books, in the evenings\nand other periods of spare time. The testament was frequently taken to\nthe field when plowing, in order that he might learn to read a verse or\ntwo, while the team was resting, or get a neighbor, passing on the road,\nto read it for him. The reading of the testament soon awakened a desire\nto be a teacher and preacher, and this greatly increased his interest in\nthe study of that book.\n\nHe learned to sing from his mother, who greatly enjoyed whiling away\nspare hours on the Sabbath, singing the songs they used to sing in\nslavery times. The only help of a teacher, that he enjoyed was a period\nof three months, to enable him to read the Bible aloud correctly. This\ninstruction was given only on Sabbath afternoons, and for it he had to\ncut and split for the teacher 250 oak rails.\n\n\nTHE MAN WHO BUILT THE ARBOR\n\nThe story of the incidents, that prepared the way and providentially led\nhim into the ministry, is as novel and interesting as the one relating\nto his method of learning the alphabet.\n\nWhen he had learned to read portions of the Testament and Catechism\nthere were no meetings held in his neighborhood on the Sabbath, for the\nreligious instruction of the colored people. He had a good voice and\nloved to sing. He had experienced as much joy and delight in learning to\nread the Bible, as many do, when they learn to play a musical\ninstrument. He longed for an opportunity to read the Bible for others.\n\nThis yearning first took the form of a prayer, that God would provide\nfor them a church or place for meeting. When this prayer had been\noffered a few times, at the foot of an oak tree in the timber he told\nothers of his earnest desire for a church; and proposed to some friends,\nthat they unite with him in building an arbor in the timber for a\nmeeting place. This proposal was not taken very seriously, and yet none\nof his friends cared to oppose it. A day was finally appointed and all,\nwho were interested, were requested to meet at the place selected for\nthe arbor, and help to build it.\n\nOn the morning of that day, he went alone to the appointed place, which\nwas near the oak tree at the foot of which he had before knelt in\nprayer, and by noon he had cut and erected the frame. Another friend\narrived in the afternoon and assisted to cover it with branches of trees\nand supply it with seats.\n\nOn the day following, which was the Sabbath, the colored people of the\nneighborhood assembled to see the new arbor and enjoy a meeting. Now it\nhappened that no one present had ever led a meeting, and the first\nquestion to be settled was, \"who should lead the meeting?\" Every one,\nthat was asked to lead it, insisted, \"the man who built the arbor\" must\nserve as leader of the meeting.\n\nYoung Homer accepted the situation and led the meeting in the best\nmanner possible. The exercises consisted of a prayer, the reading of a\nfamiliar passage from the Bible, some remarks by the leader and others,\nand the singing from memory of a few plantation melodies, such as\n\"Kentucky Home,\" \"Swanee River\", and \"The Angels Are Coming to Carry Me\nHome.\"\n\nAt the second meeting, which was held on the following Sabbath, the\npeople were formed into a class for instruction in the Bible and\ncatechism, and Homer was chosen to be the leader. This was the\norganization of the Sunday school for that neighborhood.\n\nAt this meeting Homer offered prayer the first time in the presence of\nothers; and it happened in this way. When he called on the friend, who\nled in prayer at the first meeting to do so again, he politely declined,\nsaying: \"Homer you lead in prayer, yourself.\"\n\n\nA TEACHER, ELDER AND PREACHER\n\nThis arbor, which was the tiny beginning of the Beaver Dam church, was\nbuilt in 1873, the year after he became of age. The next year this place\nwas visited by Rev. Charles W. Stewart, and it then became one of his\nregular monthly appointments. Homer was again appointed Bible teacher\nand leader of the meetings, on the other Sabbaths.\n\nIn 1875 a church house or meeting place was built of saplings, near the\nold arbor, that continued to be used for many years.\n\nIn 1881 he was elected as the first elder of the church, and in 1887 was\nappointed a Catechist. Encouraged by these recognitions and duties he\nsecured a good library of religious books including a Bible dictionary\nand a Webster. He read many of them with great profit, and was soon\nrecognized as an intelligent and valuable instructor of the people. The\nBible and the shorter Catechism, the one containing all of Bible truth\nand the other, a brief compend of Bible doctrine, were the two books\nthat were studied most and proved most helpful.\n\nIn 1893 he was licensed to preach by the Presbytery of Choctaw and\nassigned the pastoral care of Beaver Dam and Hebron churches. On Sept.\n28, 1895, by the same Presbytery, meeting at Oak Hill Academy, now known\nas the Alice Lee Memorial, he was ordained to the full work of the\ngospel ministry. He continued to serve Beaver Dam, his old home church,\nuntil Oct. 1, 1912, when, after a pastorate of twenty years, he was\nhonorably retired from the active work of the gospel ministry. In 1904\nhe secured the erection of a commodious chapel at Grant that, during the\nnext five years, served also as the most convenient place for holding\nthe neighborhood school. After serving Hebron about ten years on\nalternate Sabbaths, in connection with Beaver Dam, he relinquished that\nfield and served Sandy Branch and Horse Prairie, each a short period.\n\nWhen the Presbytery of Kiamichi met in the new chapel at Grant, in April\n1905, he conducted the Bible lesson for the entire Sunday school, as had\nbeen his custom ever since the early days. The writer was pleasantly\nsurprised and profoundly impressed, by his scholarly and highly\ninstructive management of it, and the many useful, practical lessons he\nendeavored to impress.\n\n\nTHE POWER OF THE BIBLE\n\nWiley Homer is a good practical illustration of what the Bible is\nintended to do for all men. If he were asked, what book, in the process\nof his self-education, had proved most valuable to him, he would\nunhesitatingly reply, \"the Bible.\" His prayer in regard to it has been\nthat of David in the 119th Psalm, \"Let my heart be sound in thy\nstatutes,\" and his testimony, that of David in the 19th Psalm, \"The law\nof the Lord is perfect, converting the soul; the testimony of the Lord\nis sure making wise the simple. The statutes of the Lord are right,\nrejoicing the heart, the commandment of the Lord is pure, enlightening\nthe eyes.\"\n\nIf he were to name the next most helpful book, it would be, The Shorter\nCatechism, with the statement on its first page, that, \"The chief end of\nman is to glorify God, and to enjoy him forever.\"\n\nThe private study of the Bible and Catechism prepared him for life-long\nusefulness as a teacher, discovered to him and his people his divine\ncall to the ministry and enabled him to do the most important work of\nhis life. He has been a faithful and efficient teacher of these two\nbooks, but of these only, to all the people and, as a result, he has\nbecome recognized as their spiritual leader.\n\nThe habit of private study, formed while learning to read the Bible,\nfitted him to search for knowledge in other fields of literature, and he\nhas thus become one of the most intelligent, highly respected and\nsuccessful citizens of the community in which he lives.\n\nHe has been an ardent friend and promoter of education among his people.\nWhen in 1889, it was decided to make the school at Oak Hill an\nindustrial institution, he donated two head of cattle to start the herd.\nHe has ever since taken a personal interest in the welfare of that\ninstitution. During recent years, he has made one or two visits each\nyear, for the purpose of delivering special lectures and sermons to the\nyoung people gathered there. He thus brought to them the encouragement\nof his own word and example, in solving the problems of their education\nand life-work.\n\n\nA COMMISSIONER TO THE GENERAL ASSEMBLY, SIX TIMES\n\nHe has enjoyed the unusual distinction of having been chosen a\ncommissioner and to have represented his Presbytery in the General\nAssembly, five times during the last fourteen years as a minister, and\nonce before as a ruling elder, making six times in 24 years. The times\nand places of these meetings were as follows: In 1889, New York; in\n1899, Minneapolis; in 1901, Philadelphia; in 1903, Los Angeles; in 1905,\nWinona Lake, Ind.; in 1913, Atlanta, Georgia. In attending these great\nmeetings he has passed over the entire length and breadth of this land.\nTo appreciate the unusual character of this privilege and honor it is\nmerely necessary to state the fact, that the eminent man, who was chosen\nModerator of the Assembly at Atlanta in 1913, Rev. John Timothy Stone,\nD. D. of Chicago, was attending the Assembly on that occasion, the first\ntime as a commissioner; and Rev. Charles W. Stewart, the worthy founder\nof Presbyterianism among the Choctaw Freedmen, never so much as got\nthere once.\n\nThese frequent voluntary recognitions, on the part of his brethren in\nthe Presbytery, suggest the power of leadership he has modestly, but\nalways exercised among them. His brethren have found him a wise and\nprudent counselor, and an unselfish helper; and he has always been held\nin the highest esteem by them.\n\n\nA LIFE-LONG LEADER OF THE CHURCH HE FOUNDED\n\nHe has been a man of strong and positive convictions and a persevering\nworker for the moral and spiritual uplift of his people. He learned from\nhis own early experience as a slave, the trials and urgent needs of his\npeople and, as the way became clear before him, he consecrated himself\nunreservedly to the promotion of their welfare.\n\nAs a preacher he has emphasized the necessity of repentance and\nforgiveness of sins, willing obedience to all the commands of Christ,\nand the joyous rewards of faithful service. As he surveys the progress\nof recent years, he sees the fulfilment of Isaiah's prediction, \"The\npeople, that walked in darkness, have seen a great light, they that\ndwelt in the land of the shadow of death, upon them hath the light\nshined.\"\n\nThirty years have now passed, since he began to hold the ever memorable\nmeetings, in the little arbor in the timber. Ever since that date he has\nbeen the faithful Bible instructor of all the people, during the lesson\nhour of the Sunday school, and the resident pastor of the Presbyterian\nchurch for twenty years. The cozy chapel, and the good congregation of\nhappy christian people, that regularly meet there for worship and Bible\nstudy, are visible reminders of his consecrated genius and unselfish\ndevotion to the best interests of his people.\n\n \"Dare to do right, dare to be true,\n You have a work that no other can do.\"\n\n \"Since God is God and right is right,\n Right the day shall win;\n To doubt would be disloyalty,\n To falter would be sin.\"\n\nWiley Homer and Laney Colbert were married in 1867 and their family\nconsisted of ten children, of whom five died in childhood and youth.\nThose that are living are Susan, Mary Shoals, Hattie Lewis, Sarah\nWilliams and Lincoln.\n\nIn 1890, after the death of Laney, he married Rhody Tutt; and in 1906,\nafter her decease, Lizzie Homer.\n\nIn October 1912, he was granted by the Presbytery, an honorable\nretirement from the performance of the public duties required of the\nactive ministry. As the sunset of life approaches, and the shadows\nlengthen toward the closing day, he enjoys the consciousness of a well\nspent life, as a source of comfort and consolation to sustain and\nstrengthen, until the recording angel shall proclaim, the gracious\nbenediction, \"Well done good and faithful servant, enter thou into the\njoy of thy Lord.\"\n\n\nHAYSTACK MEETING\n\nThe use of the shadow of the oak tree, and later of the arbor near it,\nas a place for prayer and worship, reminds one of the historic prayer\nmeeting that was held near Williamstown, in 1806, when Samuel J. Mills,\nand four other students of Williams college, Newell, Nott, Hall and\nJudson, met in the shadow of a haystack and united in prayer, that God\nwould fit them and prepare the way for them to carry the gospel into\nheathen lands.\n\nAfter making two tours to the southwest as far as New Orleans,\ndistributing and selling Bibles and organizing Bible societies, Mills\nmade the suggestion, that led to the organization of the American Bible\nsociety in New York, May 11, 1816; and to the Synod of New York, the\nplan of educating negroes to carry the gospel to Africa. In 1817 he was\nsent as a missionary to Western Africa, including Sierra Leone. He died\non the homeward voyage and like his friend Adoniram Judson, who went to\nfarther India and translated the Bible for the Burmese, was buried in\nthe sea.\n\n\n\n\nXLV\n\nTRIBUTES TO OTHER MINISTERS AND ELDERS\n\nBUTLER.--COLBERT.--GLADMAN.--BRIDGES.--STARKS.--MEADOWS.--AND ELDERS\nCRITTENDEN.--SHOALS.--FOLSOM.--BUTLER.\n\n \"Walk about Zion and go round about her; tell the towers thereof.\n Mark ye well her bulwarks, consider her palaces; that ye may tell it\n to the generation following.\"--David.\n\n\nREV. WILLIAM BUTLER\n\n \"The kindly word, how far it goes along life's way!\n The kindly smile, how it lights up a sad, gray day;\n The kindly deed, how it repays the doer.\"\n\n --Mary D. Brine.\n\nRev. William Butler (B. 1859), pastor of St. Paul Presbyterian church at\nEagletown, and of Forest church near Red River south of Millerton, is a\nnative of the community in which he still lives. His parents, Abraham\nand Nellie Butler, were the slaves of Pitchlyn and Howell, Choctaws; and\nWilliam was about seven, when freedom was accorded the family in 1866.\nHis home and work as a minister until recently have been in localities\nremote from the railway and good schools. The short period of one and a\nhalf months was all the time he ever went to school. He learned to read\nby a regular attendance at Sabbath school, and by private study at the\nfireside. The Bible and the Shorter Catechism were the books that\noccupied his spare time and attention. As a natural result, he became a\nchristian and united with the church at an early age.\n\nIn 1885, at the age of twenty-six, he was ordained an elder in the St.\nPaul Presbyterian church. He then began to read the Bible to the\ncongregation and to hold religious meetings. While preparing himself for\nthe work then in hand, he was led to see the great need of more teachers\nand preachers for the colored people, and, believing he could render\nefficient service as a minister, he undertook a special course of\nreading and instruction under Rev. John Sleeper, his pastor, and later\nof Rev. E. G. Haymaker, superintendent of Oak Hill Academy, instructors\nwho lived 12 and 35 miles distant, respectively.\n\nIn 1894 he was enrolled as a candidate for the ministry under the\nPresbytery of Choctaw, Three years later he was licensed by the\nPresbytery of Kiamichi and appointed the stated supply of St. Paul and\nForest churches. He has continued to serve these two congregations,\nfaithfully and acceptably ever since that date, a period now of sixteen\nyears. His ordination occurred in 1902. Other fields, that he developed\nand served for short periods are, Bethany, two years; Mount Gilead, one\nyear; and Mount Pleasant, one year.\n\n\nA WINNER OF SOULS\n\nMr. Butler is a man, who experienced a hard struggle in early life, in\nthe effort to train himself for his life's work, as a minister and\nfarmer. He has overcome many of these difficulties in a manner, that is\nvery praiseworthy and commendable.\n\nHe is a man, who carries with him a happy, hopeful spirit, and a\ncountenance full of good cheer. Seeing the need of a religious leader\namong the people of his home community, he decided to fit himself to\nsupply that need, and has done so hitherto in an efficient and admirable\nmanner. To win souls to Christ and instruct them aright from the word of\nGod, have been his aims during his ministry. He has been to the people\nan example in righteousness, and has labored with faith and zeal in the\nvineyard of the Lord.\n\nHis annual visits to Oak Hill Academy during term time, were always\nanticipated with considerable interest. They were made the occasion for\nspecial evangelistic services, followed with an opportunity for\ndecisions; and many times his heart was gladdened at the close of the\nsermon, by seeing more than a dozen of the young people manifest their\ndecision to live a Christian life.\n\nThe people, whom he serves regularly, have shown their appreciation of\nhis efficient and long continued work among them, by according to him a\nloyal and constant support. He has always lived in the wilderness far\nremoved from the railway, notwithstanding the fact the Frisco railway in\n1902 passed through the country, lying between Eagletown on the north\nand Forest church on the south. He has always had a pony circuit, of two\nor more rural churches, widely separated. The faithful and acceptable\nservice rendered these widely distant churches, makes him a good\nrepresentative of the itinerant work of Parson Stewart, his pioneer\npredecessor.\n\nThe following lines by Hastings, are an appropriate prayer for all, who\nlike Bro. Butler faithfully and patiently minister to those, who dwell\nin the wilderness.\n\n \"O thou, who in the wilderness\n The sheep, without a shepherd, didst bless,\n Oh, bless thy servants, who proclaim\n In every place thy wondrous name.\n\n \"May voices in the wilderness,\n Still with glad news the nations bless;\n And, as of old, in deserts cry,\n 'Repent', God's kingdom draweth nigh.\"\n\n\nREV. RICHARD D. COLBERT\n\nRev. Richard D. Colbert of Grant, is one of the young men, enlisted in\nthe work of the church, by Parson Stewart. He attended Biddle University\nfrom October 1884 to June 1887, three years, when he returned home, on\naccount of impaired health. Regaining his health after a few months, he\nbecame a teacher and taught school eleven years during the territorial\nperiod.\n\nIn the spring of 1897, he became a licentiate of the Presbytery of\nKiamichi, and two years later was assigned the pastoral oversight of New\nHope and Sandy Branch churches. He was ordained in 1903. Most of his\nministerial labors have been devoted to Sandy Branch and Hebron\nchurches, serving the latter until 1913. As a result of accidents that\nhappened in making the journey to the Hebron church in 1911, he\nexperienced the loss of an eye and other injuries that resulted in total\nblindness in 1913. He endeavored to make a good record as a teacher and\npreacher, and has served his generation faithfully.\n\n\nREV. SAMUEL GLADMAN\n\nRev. Samuel Gladman, who died Jan. 11, 1913, at Eufaula, Okla., was a\nnative of Westchester, Chester county, Pa. During the early seventies he\nwent to western Texas and engaged in teaching. Sometime afterwards he\nwas licensed and ordained to the work of the gospel ministry.\n\nIn 1896, when the Presbytery of Kiamichi was organized, he was enrolled\nas one of its charter members. He was then living at Atoka. During the\nnext year he served New Hope and Sandy Branch churches, but continued\nto reside in Atoka until 1900, when he located at Lukfata. Three years\nlater he took charge of Bethany, near Wheelock, and in 1905, effected\nthe organization of the church in the new town of Garvin. In 1910, he\nvoluntarily resigned the work at Bethany and the office of stated clerk\nof the Presbytery, and located at Eufaula.\n\nAs a minister and life-long teacher, he rendered a very helpful service\nto the various communities, in which he lived and labored.\n\n\nREV. THOMPSON K. BRIDGES\n\nRev. Thompson K. Bridges, (B. Dec. 6, 1856), Lukfata, is a native of\nEllisville, Jones county, Miss. He grew to manhood and received his\nearly education at Claiborne, Jasper county. Later he attended the city\nschool at Meridian, and then took a course in theology at Biddle\nuniversity. He began to teach public school at the age of 21 in 1877,\nand taught fourteen years in Mississippi. In 1891, he located in Indian\nTerritory, and has now taught sixteen years in Oklahoma. In 1899 he was\nlicensed to preach by the Presbytery of Catawba and in April 1902 was\nordained by the same Presbytery. His first ministerial labors were at\nGriffin, Indian Territory, where in 1903 he effected the organization of\nthe Ebenezer church. The next year he continued to serve Ebenezer, but\nlocated at Lukfata, where he has since continued to serve as the stated\nsupply of the Mount Gilead church, and teacher of the local school. He\nserved two years, 1904 and 1905, as stated clerk of the Presbytery of\nKiamichi.\n\nMr. Bridges has been a progressive teacher and minister. In his youth,\nhe formed the habit of having a good book or paper always at hand to\noccupy his attention profitably, whenever he had a spare moment. That\nhabit of private study in spare moments has enabled him to keep abreast\nof the times, and the changes that have taken place in recent years, by\nthe addition of new branches of study to the public school course. Ever\nsince he began to render service to his people as a teacher, he has made\na highly creditable record for efficiency and faithfulness. As he looks\nforward to the future it is full of hope and bright prospects.\n\nHe has never ceased to be grateful, for the benevolent aid, generously\nfurnished him by the Presbyterian church and Sunday school at Purcell,\nOkla., while he was pursuing his theological studies at Biddle\nuniversity. The persons, whose names are most associated with these\ngrateful memories, are those of the pastor, Rev. S. G. Fisher, and two\nof the elders, Mr. Lotting and Will Blanchard. This generous aid, which\nmade possible an education for the gospel ministry, has led the\nrecipient ever since to feel, that he is under a special but very\ndelightful obligation, to render to the church a faithful and efficient\nservice, as long as he lives.\n\n\nREV. WILLIAM J. STARKS\n\nThe Lord Jesus, who brought to the world the glad tidings of the gospel\noften finds his messengers in strange or unexpected places; and leads\nthem, in remarkable ways to the accomplishment of his purposes. No one\ncan tell, what is going on in the mind of a young man, brought under the\ninfluence of the divine Spirit; nor how deep the impressions, that may\nhave been made upon the heart of those, who naturally seem most unlikely\nto become heralds of the gospel.\n\nWilliam J. Starks (born March 14, 1876), Garvin, is a native of\nChambersburg, Pennsylvania. After completing the grammar course in the\npublic school of that place, he prepared for college under special\nteachers.\n\nThe Falling Spring Presbyterian church of that city, maintained a\nmission, that was attended by white and black. Mr. J. M. McDowell, a\nwhite lawyer, was the superintendent of this mission. His special\ninterest was awakened in young Starks, by the fact he committed the\nentire list of 107 questions and answers in the shorter catechism, in\none week after a copy was placed in his hands. The superintendent\nproposed, he undertake special studies under him as his teacher. In\n1897, he entered the college at Lincoln university and graduated from it\nin 1901, and from the Theological department in 1904.\n\nAfter one year spent in mission work at Mercersburg, Pa., he became in\n1905 the stated supply of the New Hope church at Frogville, and in 1908,\nalso of Sandy Branch. On November 1, 1912, he became the successor of\nRev. W. H. Carroll at Garvin.\n\nDuring his residence of seven years at Frogville, he maintained a six\nmonths term of school every year in the chapel, serving the first five\nyears as a mission teacher under our Freedmen's Board, and the last two\nas a teacher of public school. In September, 1910, he was elected stated\nclerk of the Presbytery of Kiamichi, and is still serving in that\ncapacity. In October, 1910, he served as moderator of the synod of\nCanadian at Little Rock, Ark.\n\n\nREV. PLANT SENIOR MEADOWS\n\nPlant Senior Meadows, (Born Feb. 15, 1841) Shawneetown, is a native of\nLewis county, Mo. At 17 in 1859, he was sold by the administrator of the\nCecil Home, and a sugar planter at St. Mary's Parish, La., became his\nmaster. Here he was employed at various kinds of mechanical work, until\nhe was accorded his freedom, at 26 in 1865. Mrs. Cecil taught him to\nread, and during this early period, he made the best possible use of his\nspare moments, by reading all the good books that were available. As\nsoon as he was free, he became a teacher and in connection with\nministerial duties taught twenty-two years in Texas, and since 1908, in\nShawneetown, Okla.\n\nOn Nov. 10, 1867, he was licensed and in 1869, ordained to the full work\nof the gospel ministry, by the A. M. E. church of Texas. After 41 years\nof faithful service in that church, which included a term as presiding\nelder, in 1908 he located within the Presbytery of Kiamichi, Okla., and,\nbecoming a member of it, was placed in charge of the Presbyterian church\nat Shawneetown. Bethany and Pleasant Hill have since been added to his\nfield. He has made a good record and is still doing splendid work at 73.\n\nOAK HILL PIONEERS\n\nHenry Crittenden, 1830-1894.\nTeena Crittenden 1831-1898.\nJohn Ross Shoals 1849-1885.\nHattie Crittenden Shoals, 1850-1909.\n\nHenry Crittenden and Teena Crittenden his wife, John Ross Shoals, his\nson-in-law and Hattie C. Shoals, his wife, all of whom were buried in\nthe Crittenden Burying Ground near the old Crittenden pioneer home east\nof Valliant, were four of the six original members of the Oak Hill church\nin 1869.\n\nDuring the last years of the slavery period, they lived in the\nneighborhood of Doaksville, and there enjoyed the occasional privilege\nof attending Sabbath afternoon meetings for the colored people, in the\nChoctaw Presbyterian church. These meetings were at first conducted, by\nRev. Cyrus Kingsbury and Mrs. Charles Stewart, wife of the storekeeper,\nand later by Parson Stewart. The instruction, given by the parson,\nconsisted principally in reading selections from the Bible and shorter\ncatechism. The rest of the time was spent in singing familiar hymns and\ngiving testimonies. They became Presbyterians and formed a part of\nParson Stewart's first congregation at that place.\n\nWhen they were accorded their freedom about the year 1865, they chose\ntheir permanent location in the Oak Hill neighborhood, about fifteen\nmiles eastward. Parson Stewart followed them, and began to hold\noccasional services at the home of Henry Crittenden. He became the first\nelder of the Oak Hill church, when it was organized in 1869, and during\nthe remaining 25 years of his life rendered a zealous and faithful\nservice.\n\nHenry Crittenden enjoyed the reputation of being a \"master mechanic.\"\nDuring the slavery period, he was trained as a blacksmith, tinsmith and\ncarpenter, and later acquired the art of repairing jewelry. Soon after\nhe located on the Crittenden land, he built a shop. His intelligence and\nskill as a workman enabled him to attract customers from long distances.\nHe was industrious and economical, and accumulated savings more rapidly\nthan any of his neighbors.\n\nHe was a firm believer in the Bible and a regular attendant at church.\nHe encouraged the establishment of the Oak Hill Sunday school, of which\nJ. Ross Shoals, his son-in-law in 1875, became the first teacher. He\nfurnished most of the materials for the first frame school house in the\nOak Hill district in 1878, and in 1887, when it was used in the erection\nof a larger building near the \"Old Log House\" and since known as Oak\nHill Academy, he covered the deficit on the building estimated at\n$100.00.\n\n[Illustration: HENRY CRITTENDEN]\n\n[Illustration: SIMON FOLSOM]\n\n[Illustration: ELIJAH BUTLER]\n\n[Illustration: MRS. PERKINS STEWART]\n\n[Illustration: REV. C. L. PERKINS]\n\n[Illustration: MRS. R. D. ARNOLD]\n\n[Illustration: JOHNSON W. SHOALS]\n\n[Illustration: JAMES G. SHOALS]\n\n[Illustration: ISAAC JOHNSON]\n\n[Illustration: MATT AND MRS. BROWN]\n\n[Illustration: THE TEACHERS, 1899\nPhoto by Mottle Hunter]\n\nHe and Parson Stewart were the most influential of the Choctaw Freedmen,\nin securing the establishment of Oak Hill Academy, as a training school\nfor teachers. He manifested his joy, not only on the day of its lowly\nestablishment by Miss Hartford in February 1886, but at every successive\nenlargement of its work, while he lived. He knew better, than many of\nhis fellow Freedmen, the value of youthful training, and was\nenthusiastic in his zeal, to have every family far and near take\nadvantage of its open door. An early teacher, who frequently heard him,\nwrites: \"He was a dear, good old man, a remarkable man in many ways. His\nability to read was quite limited, but his voice was splendid for\nservice in meetings.\"\n\nTeena Crittenden, his amiable wife, was as industrious and frugal in the\nhome, as her husband, in the shop and on the farm. She was a devout\nchristian, one that loved the Bible and enjoyed the privilege of having\na place at the meeting for prayer. She died at 67 in 1898, having\noutlived her husband four years.\n\nJohn Ross Shoals, in addition to the Sabbath afternoon meetings at\nDoaksville, took some additional night work, that fitted him to become\nthe first Sunday school teacher in the Oak Hill neighborhood in 1875,\nand an efficient elder in the church. He died at 36 in 1885, leaving to\nHattie, his wife, the responsibility of raising and educating a family\nof nine children.\n\nHattie Crittenden Shoals inherited the industrious and religious traits\nof her parents, in or near whose home she always lived. She surpassed\nmany of her people, in the intelligent forethought she manifested in all\nher plans, and in the ability to exercise a correct judgment of men and\nconditions.\n\n\"I mean to have my children begin life, at a higher step than I did.\"\nThis was an ambition oft expressed in the presence of her children. She\nsucceeded in giving all of them a good education, by sending them first\nto Oak Hill and then to other institutions, including Biddle university,\nScotia Seminary, Tuskeegee and the Iowa State Agricultural college.\n\n\nSIMON FOLSOM\n\nSimon Folsom, one of the first elders of the Forest Presbyterian church\nis now one of the oldest living representatives of the slavery period.\nNancy Brashears, his third and present wife, enjoys the distinction of\nhaving been the most influential of the early leaders in effecting the\norganization of that church. He became an elder in 1887. After\ntwenty-six years of faithful service under very unfavorable\ncircumstances, he is still trying \"to hold up for the faith.\"\n\nIn 1901 he enjoyed the privilege of being one of the commissioners of\nthe Presbytery of Kiamichi, and attended the meeting of the General\nAssembly in Philadelphia. Many of the good things heard and fine\nimpressions received on that occasion, have never been forgotten, and\nthey have furnished him interesting themes, for many subsequent\naddresses. Though unable to read, he quotes the Bible as one very\nfamiliar with that sacred book. He inherited a good memory, that serves\nhim well in public address, and he is always happy and ready when it\ncomes his turn to \"speak in meeting.\" His messages are always notes of\njoy and gladness, and the ebb and flow of his voice in prayer often seem\nlike the chanting of a sacred melody.\n\nHe was an ardent supporter of the Oak Hill school and two of his sons,\nSamuel and David, both now deceased, were among the brightest and most\npromising, that have attended that institution. He has been for many\nyears the coffin maker, for the people of his community, and both of\nthese boys became skilled carpenters. Samuel, after completing the\ngrammar course at Oak Hill, spent two years 1903-5 at Biddle University\nand served one year as a teacher at Oak Hill. His skill as a workman and\nability to serve as a foreman of the carpenters, made it possible for\nthe superintendent in 1910, to erect Elliott Hall by the labor of the\nstudents and patrons of the Academy. Both worked faithfully on this\nbuilding and died soon after its completion, during the early months of\n1912. Both were members and Samuel an elder of the Oak Hill church.[3]\n\n\nELIJAH BUTLER\n\nElijah Butler, Lukfata, was an uncle of Rev. William Butler. He was one\nof the early leaders in christian work in what is now the northeast part\nof McCurtain county. In 1878, when St. Paul church was organized at\nEagletown, he was ordained as one of its first elders, and became an\nactive christian worker. A few years later he moved to Lukfata, and when\nthe Presbyterian church of that locality was organized, July 26, 1885,\nhe and his son, Elisha Butler, were chosen as two of the first elders of\nthat church.\n\nElijah Butler, like Apollos of old, was a man, \"fervent in spirit,\" and\nwas teaching others of the people, what he knew of God and the Bible,\nwhen Parson Stewart first visited the Lukfata neighborhood. His zeal and\nfaithfulness, in magnifying the call of God to him to be a christian\nleader among his people, suggested to them the propriety of naming their\nchurch, at the time of its organization \"Mount Gilead,\" the home of the\nprophet, Elijah, in his honor. As an elder and christian worker, he\n\"kept the faith\" and \"finished his course with joy.\"\n\n[3] Simon died May 17, 1914.\n\n\n\n\nXLVI\n\nTHE SYNOD OF CANADIAN\n\nFIRST MEETING AT OKLAHOMA.--SECOND AT OAK HILL.--AT GARVIN IN 1912.--AN\nUNINTENTIONAL INJUSTICE.--GRATEFUL RECOGNITION.--WOMEN'S SYNODICAL\nMISSIONARY SOCIETY.--DEPENDENT CONDITION OF THE CHURCHES.--UNSYMPATHETIC\nISOLATION.--EDUCATIONAL INSTITUTIONS.--POPULAR MEETINGS.\n\n \"Christ loved the church and gave himself for it; that he might\n sanctify and cleanse it with the washing of water by the word. That\n he might present it unto himself a glorious church.\"--Paul.\n\n\nCONSTITUTED IN 1907\n\nThe following is the enabling act of the General Assembly at Columbus,\nOhio, May 24, 1907, establishing the synod of Canadian, to consist of\nthe colored Presbyterian ministers and churches in the states of\nArkansas and Oklahoma.\n\n IT IS HEREBY ENACTED BY THE GENERAL ASSEMBLY\n\n \"That the Synod of Canadian is hereby erected and constituted, to\n consist of the Presbyteries of White River, Kiamichi and Rendall;\n and the synod of Canadian, as thus constituted, shall meet in the\n meeting place of the First Colored Presbyterian congregation in\n Oklahoma City, on Tuesday, the 8th day of October, 1907, at 7:30\n o'clock p.m.; that the Rev. W. L. Bethel shall preside until the\n election of a Moderator, that the Rev. W. D. Feaster preach the\n opening sermon and that elder J. H. A. Brazleton act as temporary\n clerk, until the election of a stated and permanent clerk.\"\n\nThe assembly at this time enlarged the boundary of the Presbytery of\nKiamichi so as to include the south half of the state of Oklahoma and\nestablished the Presbytery of Kendall to include the north half of it,\nthe Canadian river, and below its mouth the Arkansas river, forming the\nboundary line between them.\n\nIt also enlarged the boundary of White River Presbytery to include all\nthe colored Presbyterian ministers and churches in the synod, or state,\nof Arkansas.\n\n\nFIRST MEETING AT OKLAHOMA\n\nThe first meeting of the synod of Canadian, was held in the colored\nMethodist church of Oklahoma City. The Presbytery of Kiamichi was\nrepresented by 3 ministers and one elder, namely, Rev. R. E. Flickinger,\nand Elder Jack A. Thomas, representing Oak Hill church at Valliant, Rev.\nW. H. Carroll, Garvin, and Rev. T. K. Bridges, Lukfata.\n\nThe Presbytery of Rendall was represented by Rev. W. L. Bethel of\nOklahoma, who served as moderator, John S. May of Watonga; William T.\nWilson, Reevesville; Oscar A. Williams, M. D. Okmulgee; Samuel J. Grier,\nGuthrie; and elder J. H. A. Brazleton of Oklahoma, who served as\ntemporary clerk.\n\nThe Presbytery of White River was not represented by any ministers or\nelders.\n\nThe Oak Hill church was also represented by Miss Malinda A. Hall,\nrepresenting the Women's Missionary and Christian Endeavor societies,\nand by Solomon H. Buchanan, representing the Sunday school and Oak Hill\nAid society.\n\nAt the first meeting, held on Tuesday evening, Oct. 8th, a special\naddress was delivered by Rev. William A. Provine, D. D., representing\nthe Board of Publication of the Cumberland Presbyterian church at\nNashville, Tennessee. Another visitor, who was present with him at this\nfirst meeting, also delivered a short address in behalf of the cause he\nrepresented.\n\nInasmuch as White River Presbytery was not represented by a minister or\nelder, the sentiment prevailed, that those present did not form a\nquorum, and nothing further was done save to adjourn until the next\nmorning.\n\nAt the meetings held on Wednesday morning and afternoon considerable\nindisposition to organize was manifested by most of those participating\nin the discussions, because the colored people had not been previously\nconsulted as to their wishes, before the Synod of Canadian was\nestablished by the General Assembly. As nothing further was accomplished\nthe meeting was adjourned a third time.\n\nOn Wednesday evening Oct. 9th, after a sermon by Rev. R. E. Flickinger,\nthe Synod of Canadian was organized. Kev. William L. Bethel was elected\nModerator and elder J. H. A. Brazleton, clerk. The principal business\ntransacted was the enrollment of delegates, the arrangement of the\nstanding committees and the appointment of a special committee, to\nprepare a set of standing rules to be submitted at the next meeting.\n\n\nSECOND MEETING AT OAK HILL\n\nThe second meeting of the Synod of Canadian was held at Oak Hill Academy\nOct. 1-4, 1908. The Presbytery of Kendall was represented by Rev. W. L.\nBethel, who delivered the opening sermon, and elder J. H. A. Brazleton\nof Oklahoma. The Presbytery of White River was represented only by Rev.\nW. A. Byrd, Ph.D., of Cotton Plant, Ark., and he was elected Moderator.\nRev. William H. Carroll of Garvin was elected stated clerk, after the\nadoption of the standing rules presented by Rev. R. E. Flickinger. The\nmeetings, which included one in behalf of the Women's work, were\ncontinued over Sabbath.\n\nIn 1909 the Synod met at Okmulgee, Oklahoma. In 1910 it met at Little\nRock, Arkansas, and Rev. W. J. Starks of Frogville served as moderator.\nAt this meeting a resolution was adopted establishing a Synodical\nWomen's Missionary society by the appointment of Mrs. C. S. Mebane of\nHot Springs, president, and Miss Cassie Hollingsworth of Little Rock,\nArk., secretary. The next meeting of synod was held at Hot Springs,\nArk., Oct. 6, 1911, and the foregoing resolution was re-approved.\n\n\nAT GARVIN IN 1912\n\nOn Oct. 3, 1912, the Synod of Canadian met in the new Presbyterian\nchurch at Garvin, Okla., and the opening sermon was delivered by Rev. C.\nS. Mebane, D. D., of Hot Springs, in the absence of the moderator, Rev.\nA. M. Caldwell. Rev. Virgil McPherson of Camden, Ark., was elected\nmoderator and Rev. M. L. Bethel of Oklahoma, temporary clerk.\n\nThe representation and attendance at this meeting, the sixth one, was\ngreater than at any previous one. It consisted of 15 ministers and 5\nelders as follows:\n\nC. S. Mebane, A. E. Rankin and Virgil McPherson from the Presbytery of\nWhite River.\n\nMartin L. Bethel, the Synodical Sunday school missionary, and J. S. May\nfrom the Presbytery of Kendall.\n\nWiley Homer, T. K. Bridges, R. E. Flickinger, William Butler, R. D.\nColbert, W. J. Starks, W. H. Carroll, the stated clerk, N. S. Alverson,\nP. S. Meadows, J. A. Loving, and elders, Calvin Burris, St. Paul,\nSolomon H. Buchanan, Oak Hill; Lee V. Bibbs, Forest; T. H. Murchison,\nGarvin, and William Harris, Hebron; from the Presbytery of Kiamichi.\n\nAt this meeting Rev. R. E. Flickinger presented his fifth and last\nreport on the work of the Board of Missions for Freedmen. He had\nperformed a leading part in effecting the organization of the Synod, at\na time when it lacked a legal quorum, because of the previous order of\nthe General Assembly establishing it. The General Assembly at its next\nmeeting approved the organization and made it effective.\n\n\nGRATEFUL RECOGNITION\n\nThe following words of grateful recognition have been taken from the\nminutes of the synod of 1912, the first year they have been printed.\n\nRev. R. E. Flickinger, superintendent of Alice Lee Elliott School, in a\nlengthy and very pathetic address, made known to synod his intention of\ngiving up his charge and returning to his home in Iowa.\n\nThe period of eight years which he spent in our midst was ended with\nmany deep regrets on the part of all with and for whom he labored.\n\n\"His work as superintendent of Oak Hill Academy, now called Alice Lee\nElliott school, will be long remembered, for he secured and permanently\nestablished the Oak Hill Farm, and developed industrial features in the\nschool far beyond what was even expected. We cherish for him the\nfeelings of gratitude and appreciation, that belong to the unselfish\nworker he was.\"\n\n\nWOMEN'S SYNODICAL MISSIONARY SOCIETY\n\nThe Women's Missionary meeting at synod in Garvin in 1912 was the first\none at which a complete organization was effected. It is therefore of\nhistoric interest.\n\nThe meeting was opened by Mrs. C. S. Mebane of Hot Springs, convener,\nand she was later elected president. Mrs. W. H. Carroll was elected\nsecretary, Mrs. W. J. Stark, treasurer, Mrs. Emma P. White president of\nthe Young People's Work, and Miss Bertha L. Ahrens, corresponding\nsecretary.\n\nOthers who were present and enrolled as members were Mrs. M. L. Bethel,\nMrs. Martha Folsom, Mrs. L. Walker, Mrs. Nellie Milton, Sarah Milton,\nLedocia Milton, Mrs. Fidelia Murchison, Mrs. Garfield Lewis, Mrs. Ed.\nThomas, Mrs. Violet Shelton, Emma Beams, and Emma L. Carroll.\n\nThe address at their popular meeting in the evening was delivered by\nRev. A. E. Rankin of Crockett, Texas; and a paper from Mrs. D. J.\nWallace of Okmulgee was read by Mrs. M. L. Bethel. Muskogee was chosen\nas the place for the synodical meeting in 1913.\n\n\nDEPENDENT CONDITION OF THE CHURCHES\n\nThe synod in 1913 the sixth year after its organization, represents\nthree Presbyteries, that include all our colored ministers and churches\nin the states of Arkansas and Oklahoma, and, since 1910, those also that\nare in the east half of Texas. Its roll includes 42 ministers and 46\nchurches, whose membership of 1269 contributed to all local purposes,\nsuch as maintenance of buildings and pastoral support, the sum of\n$3,212.00. This is an average of less than $70.00 for each church in the\nsynod and less than $48.00 each, for the churches in Oklahoma and east\nTexas. This statement indicates, that the ministers serving these\nchurches are almost wholly dependent for their income, on what they\nreceive from other sources, than the dependent congregations they serve,\nand, that only by the practice of the most rigid economy, in personal\nexpenses, is it possible for them to make ends meet and maintain a good\nname in their respective communities.\n\n\nPOPULAR EVENING MEETINGS\n\nThe evening meetings of synod and a part of the afternoon sessions may\nbe made very profitable to the local congregation, by arranging before\nhand for special addresses on the part of representatives of the Boards,\nor members of the synod. There are some causes, such as education,\nevangelism, the Freedmen and Women's work that are of popular interest,\nand a stirring address on these subjects is always appreciated. Such\naddresses are a means of instruction and serve to awaken popular\nenthusiasm.\n\nSome synods have adopted the plan of holding an annual Sunday school\nconvention during the evening and day preceding the meeting of the\nsynod. These endeavor to bring before the young Sunday school workers,\nthe very best speakers available, on the subjects to be discussed.\n\nThe arrangements for the popular addresses should be made several weeks\nin advance, so the speakers may be prepared and the people be duly\nnotified.\n\n\nBENEDICTION\n\n \"May the God of peace that brought again from the dead our Lord\n Jesus, the great shepherd of the sheep, through the blood of the\n everlasting covenant, make you perfect in every good work to do his\n will, working in you, that which is well pleasing in his sight\n through Jesus Christ; to whom be dominion and glory for ever and\n ever. Amen.\"\n\n[Illustration: REV. R. D. COLBERT]\n\n[Illustration: REV. M. L. BETHEL]\n\n[Illustration: THE SWEET POTATO FIELD. 1911\nLooking north from the Frisco railway: the boys' temporary hall at the\nright.]\n\n[Illustration: TWO SETS OF PORTABLE ROOFS FOR SWEET POTATO PITS\n\n1. A set of roofs set aside on their edges for the summer.\n\n2. A set as they appear when set over a pit. The ends are closed during\nWinter. Looking northwest toward the rear of Elliot Hall.]\n\n\n\n\nPART IV\n\nTHE BIBLE IN THE PUBLIC SCHOOL AND NATION\n\n\nThe two following chapters, relating to the supreme importance of\nreading the Bible daily in every public school of the land, are a\nsupplement to the brief discussion of this subject, that appears in the\nintroductory part of this volume.\n\n \"Truth crushed to earth shall rise again,--\n The eternal years of God are hers;\n But Error, wounded, writhes in pain,\n And dies among his worshippers.\"\n\n \"Truth forever on the scaffold;\n Wrong forever on the throne;\n Yet that scaffold sways the future;\n And behind the dim unknown,\n Standeth God, within the shadow,\n Keeping watch above his own.\"\n\nQueen Victoria said to the King of Siam: \"England owes her greatness to\nthis book--The Open Bible.\"\n\nThe Bible, and the public school to make known to all the children its\nmoral principles and religious truths, have brought liberty, greatness\nand enlargement to the United States of America and Great Britain.\n\nThese two instrumentalities--the open Bible and public school--will\nbring the needed blessings of intelligence, happiness and prosperity to\nthe people of the United States of Mexico, of Central and South America,\nwhen they are accorded a fair chance.\n\n\n\n\nXLVII\n\nTHE PUBLIC SCHOOL\n\nAN OUTGROWTH OF THE REFORMATION.--PORTO RICO.--MISSION\nSCHOOLS.--COLONIAL SCHOOLS.--MASSACHUSETTS AND CONNECTICUT.--NEW YORK\nAND PENNSYLVANIA.--THE BIBLE, THE STANDARD OF MORALITY.--RISE AND FALL\nOF INTOLERANCE.--DANIEL WEBSTER.--THE BIBLE, THE FREEDMAN'S BEST\nBOOK.--THE CHURCH, SUNDAY SCHOOL, PUBLIC SCHOOL.--ENCOURAGING MOVEMENTS.\n\n \"Education is the cheap defense of a Nation.\"--Garfield.\n\n \"Wisdom is the principal thing, therefore get wisdom. The fear of\n the Lord is the beginning of wisdom.\"--Solomon.\n\n\nThe public school is the general and permanent agency for the education\nand uplift of the colored people. Religious and independent schools may\ndo a splendid work in their several localities, but the public school is\nintended to be state-wide. It alone reaches the masses of colored\nchildren, and it should receive its due share of the public funds. The\nfact that they have not received any thing like a fair share of the\npublic funds, for their equipment and support, has already been stated.\nThis, to a great extent, is an act of injustice. Conditions however are\ngradually improving. They are made better as a good use is made of\npresent educational facilities, and earnest appeal is made for more and\nbetter ones. A vast amount of self-sacrificing work, on the part of\nteachers and parents, is needed to bring the schools of the Freedmen up\nto their proper standard, and to secure them, where they are still\nneeded both in city and rural district.\n\nThe Freedman alone cannot do all that is needed, to provide adequate\neducational facilities for all his people; but there is so much that may\nbe done, in the way of awakening local interest, supplying local\ndeficiencies, and appealing for more and better equipment, as to enlist\nthe united and persistent co-operation of all intelligent, public\nspirited Freedmen.\n\n\nAN OUTGROWTH OF THE REFORMATION\n\nThe public school system, in the United States, is an outgrowth, or\nby-product of the Protestant Reformation of the sixteenth century in\nEurope. Harvard college was established at Cambridge, near Boston, in\n1639, less than twenty years after the first arrival of the Pilgrim\nFathers. Its object was to provide a supply of trained ministers and\nchristian teachers, to meet the rapidly growing needs of the colony.\n\nThe Society for the Propagation of the Gospel in Foreign parts,\norganized in London, England, in 1701, aided the colonists in the\nestablishment of free schools, by sending them donations and supplies of\nbibles and testaments. Christian teachers were employed in these free\nschools and two of the text books used were the Bible and the New\nEngland primer. This primer was illustrated with Bible pictures and\ncontained the shorter catechism.\n\nThese colonial free schools of New England were gradually extended to\nthe other colonies, but not without calling forth some opposition in\nsome of them, especially where there was opposition to the use of the\nBible. This fact has been rendered quite memorable, by the rather\nunenviable remark of Governor Berkeley of Virginia in 1670, to the\neffect, \"I thank God, there are no free schools in Virginia.\"\n\nThe scattered condition of the population rendered difficult and greatly\nretarded the progress of free schools in the south. Planters were often\nwidely separated, and many of them preferred to send their children away\nto school, or employ a private tutor for them. They did not care to\nprovide schools for the Negroes.\n\nWhen, by the adoption of the Constitution the colonies became states,\nthe protection of religion and encouragement of education were left as\nthey had been, as matters to be considered by the legislatures of the\nseveral states. As one state after another has been admitted to the\nUnion, extending it over a vast extent of country, a system of public\neducation has been adopted in each, ranging from the rural school to the\nstate university. The system in every state is quite complete and more\nor less efficient to accomplish its objects. The entire system is due to\nthe presence of the Bible in our land, and especially during the\nformative period of our government. The states have deemed it necessary\nto train the young and rising generation in the interest of good\ngovernment and progress.\n\nAs the church of the Reformation in Europe, and of our forefathers in\nNew England, found it necessary to establish academies, colleges and\ntheological seminaries, in order to train a constantly increasing supply\nof christian teachers, statesmen and ministers, the states have realized\nthat it is their duty to maintain public and high schools, in order to\nhave an intelligent and prosperous citizenship; and to maintain normal\nschools and universities, in order to provide a sufficient number of\nprofessional teachers, legislators, jurists and efficient captains of\nindustry.\n\nThe system of public education in all the states is one, of which every\ncitizen of the land may well be proud, and endeavor to take every\npossible advantage of it as teachers, patrons and pupils.\n\n\nPORTO RICO 1898-1913\n\nA splendid illustration of its inestimable value has just been received\nfrom Porto Rico. In 1898 when the United States received the transfer of\nPorto Rico from Spain, it had been for centuries under the control of\nRomanism. There was then only one building on the island, specially\nerected for school purposes, and more than eighty per cent of the\npopulation could neither read nor write; and only 26,000 children had\nbeen enrolled as attending school. So rapid has been the progress toward\nenlightenment and a better civilization under Protestant American rule,\nthat at the end of fifteen years there are 40 school buildings and\n162,000 children are enrolled as attending school; and the number of the\nilliterate has been reduced from 80 to 11 per cent.\n\n\nTHE BIBLE AND CHRISTIAN TEACHERS\n\nOne is now ready to inquire, \"Wherein does our splendid system of public\neducation differ from that provided by the various Protestant\ndenominations, in their mission schools, academies, colleges and\nuniversities?\"\n\nBoth are essential to the well-being of the state. They are two strong\npillars that, supplementing and standing near each other, support the\npower and promote the material prosperity of the state. Their mutual\nrelation is aptly expressed, by the sentiment of the two brothers on the\nshield of Kentucky, \"United we stand, divided we fall.\" They look so\nnearly alike in buildings and equipment, the passing observer sees\nlittle or no difference in their outward appearance.\n\nNevertheless there is often a difference in their objects and products,\nwhich has already been noted, and in the means employed to accomplish\nthese objects. This difference is fundamental. It is found in the law of\ntheir establishment.\n\nIn the admirable system of public education in the state of Iowa, which\nis second to none in the land for the goodness and greatness of its\nbeneficent results, there is found the following statute, and it is a\nfair illustration of similar statutes in other states.\n\n\"The Bible shall not be excluded from any public school or institution\nin this state, nor shall any pupil be required to read it contrary to\nthe wishes of his parents or guardian.\" Sec. 1764.\n\nThis statute takes it for granted the Bible is in the schools, and that\nis excellent; it has also a concession and the latter often prevails.\nMany Jews read only the old Testament, and many Catholics out of regard\nfor the pope, a foreign potentate, think they ought not to read any part\nof the Bible. The state is a secular power and the result, of this\nconcession to religious freedom, is, that the Bible and the Christian\nteacher, in many localities, are not regarded as essential features of\nits educational work.\n\nThis leaves the moral character and relative value of our public\nschools, to a considerable extent, to the caprice of those who are in\nthe majority or authority, as directors and teachers in any particular\ncommunity. In christian communities they are invariably found exerting a\nchristian influence.\n\nThe Bible and the christian teacher are essential for the accomplishment\nof the greatest good. These are seldom separated, and when they are\nfound together in the public school, it becomes a fountain of elevating\nchristian influences. This privilege is enjoyed by many of our\ncommunities, where the supply of christian teachers is equal to the\ndemand.\n\nThis discussion of the public school has been included here, for the\ngeneral knowledge of christian families among the colored people. Since\nthe enactment of laws, limiting the teachers in the public schools of\nthe colored people, to those of the \"colored persuasion,\" there is now\nand will continue to be, an ever increasing demand for capable christian\nteachers. Christian teachers come from christian homes and christian\nschools.\n\n\nCOLONIAL SCHOOLS\n\nThe historic facts, showing that the open Bible has been the\ncorner-stone of the American public school system, have been so\ninteresting and suggestive to the author, as to lead him to take the\ninitiative, in effecting and maintaining a local Bible society in Fonda,\nand to make the distribution of the Scriptures among the people, a\nspecial feature of his ministry there, and later at Oak Hill Academy.\nThe hope is indulged, that the following facts, relating to the place\naccorded the Bible in the schools of the colonies, will prove of\ninterest to every reader, especially among the Freedmen.\n\nOur fore fathers and the stalwart statesmen of their day, were not led\nastray by the \"higher\" or more properly called destructive criticism and\ninfidelity, that is now permeating much of the literature of our day to\nthe great injury of all who are influenced by it. Indebted to the\nScriptures for their ideas of \"life, liberty and the pursuit of\nhappiness,\" and, prizing them as the foundation of their civil and\necclesiastical privileges, they manifested both their sense of\nobligation to them and dependence upon them, by making them the corner\nstone of every institution they established. The word of God in their\nhand, like a pillar of cloud by day and of fire by night, led them to\nlocate in this land, awakened in them the spirit of heroism amid all\ntheir privations and sufferings, and served as their common guide and\ncomforter, in all their struggles and progress.\n\nIf there are any who have the right to judge and to have their judgment\nrespected, as to the nature of the education needed in this republic,\nsurely those men of sagacity, patriotism, piety and comprehensive\nstatesmanship, who founded both the system of education and the\nRepublic, are among the number.\n\nDuring the Colonial period the towns were little republics, with the\nBible for their foundation, and their schools were established for\ngeneral instruction in that book. The exclusion of the Bible from those\nearly schools would have been repugnant to their founders. They regarded\nthe Bible not merely as an authoritative book in all matters of\nconscience, but as the charter of their liberty and their guide to the\nindependent ownership of land.\n\n\nMASSACHUSETTS\n\nThe Colony of Massachusetts Bay, as early as 1647, less than twenty\nyears from the date of their first charter, made provision by law, for\nthe support of schools at the public expense; for instruction in reading\nand writing in every town containing fifty families, and grammar schools\nin those containing one hundred families. This noble foundation suggests\nthe religious foresight that laid it. The preamble to this school law\ncontained the following motives: \"It being one chief object of Satan to\nkeep men from the knowledge of the Scriptures, as in former times\nkeeping them in unknown tongues, therefore, that learning may not be\nburied in the graves of our fore fathers, the Lord assisting our\nendeavors, it is ordered,\" etc.\n\nHorace Mann, secretary of the Massachusetts Board of Education, has left\non record this noble testimony for all the teachers of our country. \"As\neducators, as friends and sustainers of the common school system, our\ngreat duty is to impart to the children of the commonwealth the greatest\npracticable amount of useful knowledge; to cultivate in them a sacred\nregard for truth, to keep them unspotted from the world; to train them\nto love God and also their fellow men; to make the perfect example of\nJesus Christ lovely in their eyes; to give to all so much religious\ninstruction, as is compatible with the rights of others and the gains of\nour government, so that, when they arrive at the years of maturity, they\nmay intelligently enjoy the inviolable prerogatives of private judgment\nand self-direction, the acknowledged birthright of every human being.\"\n\nRufus Choate, the eminent statesman and jurist in one of his orations\nvery emphatically exclaimed: \"Banish the Bible from our public schools?\nNever! So long as a piece of Plymouth Rock remains big enough to make a\ngun-flint.\" This is an expression of true patriotism on the part of one,\nwho knew well the history and cost of American freedom. \"He is the\nfreeman, whom the truth makes free.\"\n\n\nCONNECTICUT\n\nIn the Colony of Connecticut as early as 1656, explicit laws were added\nto the general law by which the schools were first established, and\nconstables were required to take care, \"That all their children and\napprentices, as they grow capable, may through God's blessing attain at\nleast so much as to be able to read the Scriptures, and other good books\nin the English tongue.\"\n\n\"The schools of this state\" says the state school Journal, \"were founded\nand supported chiefly for the purpose of perpetuating civil and\nreligious knowledge and liberty, as the early laws of the colony\nexplicitly declare. Those laws, published in the first number of this\nJournal declare, that the chief means to be used to attain these\nobjects, was the reading of the Holy Scriptures.\"\n\nThis enlightened policy of the Puritans, in regard to the establishment\nof free schools, for the general dissemination of a knowledge of the\nBible and the development of a pure morality among the young, was a\ngreat step in advance of all the countries in the old world. The results\nhave wonderfully justified their wisdom and forethought. The schools\nthey established, having the Bible as a universal text book and basis of\nmoral instruction, became nurseries of piety and knowledge. The very\nthought of excluding the Bible from schools, they had established with\ngreat sacrifice for its special study, would have been received with a\nshudder of horror.\n\n\"The interests of education,\" says Chancellor Kent, chief justice of New\nYork, \"had engaged the attention of the New England colonists, from the\nearliest settlement of the country, and the system of common and grammar\nschools, and of academical and collegiate instruction, was interwoven\nwith the primitive views of the Puritans. Everything in their genius and\ndisposition was favorable to the growth of freedom and learning. They\nwere a grave, thinking people, having a lofty and determined purpose.\nThe first emigrants had studied the oracles of truth as a text book, and\nthey were profoundly affected by the plain commands, awful sanctions,\nsublime views, hopes and consolations, that accompanied the revelation\nof life and immortality. The avowed object, of their emigration to New\nEngland, was to enjoy and propagate the Reformed faith, in the purity of\nits discipline and worship. They intended to found republics on the\nbasis of Christianity, and to secure religious liberty, under the\nauspices of a commonwealth. With this primary view, they were early led\nto make strict provision for common school education, and the religious\ninstruction of the people. The Word of God was at that time almost the\nsole object of their solicitude and studies, and the principal design,\nin emigrating to the banks of the Connecticut, was to preserve the\nliberty and purity of the gospel. We meet with the system of common\nschools, in the earliest of the Colonial records. Provision was made for\nthe support of schools in each town, and a grammar school in each\ncounty. This system of free schools, sustained by law, has been attended\nwith momentous results; and it has communicated to the people, the\nblessings of order and security, to an extent never before surpassed in\nthe annals of mankind.\"\n\n\nSTATE OF NEW YORK\n\nGeorge Clinton, the first governor, in presenting the matter of public\neducation to the first legislature of New York, used the following\nlanguage: \"Neglect of the education of youth is one of the evils\nconsequent upon the evils of war. There is scarcely anything more worthy\nyour attention, than the revival and encouragement of seminaries of\nlearning; and nothing by which we can more satisfactorily express our\ngratitude to the Supreme Being for his past favors, since piety and\nvirtue are generally the offspring of an enlightened understanding.\"\n\nLater, when the phrase \"Common schools\" had come into use, he emphasized\nmorals and religion as their fore-most objects. \"The advantage to\nmorals, religion, liberty and good government, arising from the general\ndiffusion of knowledge, being universally admitted, permit me to\nrecommend this subject to your deliberate attention.\"\n\nIn 1804, his successor, Governor Lewis, emphasized the necessity of\nestablishing common schools in the following words: \"In a government\nresting on public opinion, and deriving its chief support from the\naffections of the people, religion and morality cannot be too sedulously\ninculcated. Common schools, under the guidance of respectable teachers,\nshould be established in every village and the poor be educated at the\npublic expense.\"\n\nIn 1810, his successor, Governor Tompkins, brought the matter anew to\nthe attention of the legislature. \"I cannot omit inviting your attention\nto the means of instruction for the rising generation. To enable them to\nperceive and duly estimate their rights, to inculcate correct\nprinciples, and habits of morality and religion, and to render them\nuseful citizens, a competent provision for their education is all\nessential.\"\n\nIn 1811, in response to these successive appeals, the legislature of New\nYork appointed five commissioners, to report a system for the\norganization and establishment of common schools to carry forward the\neducational work, that had been previously maintained by the voluntary\ncontributions of christian people in their various communities.\n\nThese commissioners, in their report, recommending the establishment of\ncommon schools for the state of New York, expressed their own sentiments\nand those of the people they represented, as follows:\n\n\"The people must possess both intelligence and virtue; intelligence to\nperceive what is right, and virtue to do what is right. Our republic\nmay justly be said to be founded on the intelligence and virtue of the\npeople, and to maintain it, 'the whole force of education is required.'\nThe establishment of common schools appears to be the best plan, that\ncan be devised, to disseminate religion, morality and learning,\nthroughout a whole country.\"\n\nIn referring to the branches to be taught there is added in this report,\nas follows: \"Reading, writing, arithmetic and the principles of morality\n(Bible) are essential to every person, however humble, his situation in\nlife. Morality and religion are the foundation of all that is truly\ngreat and good and are consequently of primary importance.\"\n\nAfter calling attention to the \"absolute necessity of suitable\nqualifications on the part of the master,\" the report continues in\nregard to the Bible, as one of the books to be used:\n\n\"Connected with the introduction of suitable books, the commissioners\ntake the liberty of suggesting that some observations and advice,\ntouching the reading of the Bible in the schools, might be salutary. In\norder to render the sacred volume productive of the greatest advantage,\nit should be held in a very different light, from that of a common\nschool book. It should be regarded not merely as a book for literary\nimprovement, but as inculcating great and indispensable moral truths.\nWith these impressions, the commissioners are induced to recommend the\npractice, introduced into the New York Free School, of having select\nchapters read at the opening of the school in the morning and the like\nat the close in the afternoon. This is deemed the best mode of\npreserving the religious regard, which is due to the sacred writings.\"\n\nThis admirable report closes with these significant words: \"The\nAmerican empire is founded, on the virtue and intelligence of the\npeople. The commissioners cannot but hope that Being, who rules the\nuniverse in justice and mercy, who rewards virtue and punishes vice,\nwill graciously deign to smile benignly, on the humble efforts of a\npeople in a cause purely his own; and that he will manifest this\npleasure, in the lasting prosperity of our country.\"\n\nThe public school system of New York, with the Bible as its corner\nstone, was established the next year, 1812. Ten years later, Governor\nDeWitt Clinton, encouraging their liberal support, said, \"The first duty\nof a state is to render its citizens virtuous, by intellectual\ninstruction and moral discipline, by enlightening their minds, purifying\ntheir hearts and teaching them their rights and obligations.\"\n\n\nSTATE OF PENNSYLVANIA\n\nThe status of the Bible, in the early schools of Pennsylvania, may be\ngathered from the following extract from a report, approved by the\nNational Convention of the friends of public education, that met in\nPhiladelphia in 1850.\n\n\"In the common schools, which are open for the instruction of the\nchildren of all denominations there are many whose religious education\nis neglected by their parents, and who will grow up in vice and\nirreligion, unless they receive it from the common school teacher. It\nseems to us to be the duty of the state, to provide for the education of\nall the children, morally as well as intellectually; and to require all\nteachers of youth, to train the children in the knowledge and practice\nof the principles of virtue and piety.\n\n\"The Bible should be introduced and read in all the schools in our land.\nIt should be read as a devotional exercise, and be regarded by teachers\nand scholars, as the text book of morals and religion. The children\nshould early be impressed with the conviction, that it was written by\ninspiration of God, and that their lives should be regulated by its\nprecepts. They should be taught to regard it, as their manual of piety,\njustice, veracity, chastity, temperance, benevolence and of all\nexcellent virtues. They should look upon this book, as the highest\ntribunal to which we can appeal, for the decision of moral questions;\nand its plain declarations, as the end of all debate.\"\n\nIt was about the year 1840, that the Catholics in Pennsylvania began to\nmanifest opposition to the reading of the Bible, in the schools of that\nstate. In view of this opposition the board of directors, for the Fourth\nsection in Philadelphia, adopted the following resolutions:\n\n(1) \"That we will ever insist on the reading of the Bible, without note\nor comment in our public schools; because we believe it to be the Word\nof God, and know that such is the will, of the vast majority of the\ncommonwealth.\"\n\n(2) \"That we look on the effort of sectarians to divide the school fund,\nas an insidious attempt to lay the axe at the root of our noble public\nschool system, the benefits of which are every day manifested in the\ntraining of our youth.\"\n\n(3) \"That we will use every means proper for christians and citizens to\nemploy to maintain our present school system, and to insure the\ncontinuance of the reading of God's holy word in all our schools.\"\n\n\nBOARD OF NATIONAL EDUCATION\n\nThe constitution of the Board of National Popular Education contains in\nits sixth article, the following pledge, as one required of teachers, as\nwell as the board. \"The daily use of the Bible in their several schools,\nas the basis of that sound christian education, to the support and\nextension of which, the board is solemnly pledged.\"\n\nIn its fifth annual report, which is for the year 1852, the necessity of\na free and open Bible in our common schools was emphasized as the only\npossible way, in which our nation can continue to be self-governed. The\nBible, for the masses, is God's great instrument for governing men and\nnations. \"There is but one alternative,\" said Mr. Sawtell, \"God will\nhave men and nations governed; and they must be governed by one of the\ntwo instruments, an open Bible with its hallowed influences, or a\nstanding army with bristling bayonets. One is the product of God's\nwisdom; the other, of man's folly; and that nation that discards or will\nnot yield to the moral power of the one, must submit to the brute force\nof the other. The open Bible, in our schools, is the secret of our\nability to govern ourselves. Take from us the open Bible and, like\nSamson shorn of his locks, we would become as weak as any other people.\nTake away the Bible, and like Italy, Austria and Russia, we would need a\ndespot on a throne, and a standing army of a half-million to keep the\npopulace in subjection.\"\n\n\nJESUS, THE GREAT TEACHER\n\nIt was our Lord Jesus himself, who said, \"Suffer little children to come\nunto me, and forbid them not.\" He did not suggest, that they be sent for\nmoral instruction to the schools of the Pharisees, or the unbelieving\nSadducees, but that they should come to him, and receive his word and\nblessing. He saw no sectarianism in the message of love, life and\nforgiveness, he brought from the Father; for he described it, as,\n\"living water,\" \"living bread which came down from heaven,\" \"the light\nof the world,\" and its object, \"that they might have life more\nabundantly.\" He knew, it was a matter of utmost importance to every\nindividual, to receive that message in childhood and youth.\n\n\nTHE BIBLE, THE STANDARD OF MORALITY\n\nThe Word of God is supreme in all matters of conscience or morality. The\nman, whose conscience is in harmony with the Word of God, must be\nrecognized as on the side of God and right. Elijah on Mount Carmel,\nhaving only the Word of God, prevails over four hundred misguided\nprophets of Baal. When those, who were prejudiced against the gospel in\nthe days of Peter, imprisoned and undertook to silence him and others,\nhe gave the right answer, when he said, \"We ought to obey God rather\nthan men.\" Peter and Elijah, teaching the Word of God, were progressive\nup-builders of the Kingdom of God, while their suppressors were merely\nblind opposers and destructionists. The enlightened consciences of Peter\nand Elijah were of more value and more to be respected, than those of\nthe hosts of souls, in the darkness of unbelief, arrayed against them.\nWhilst the work of Peter and the apostles tended to make the world\nbetter, and better men of all their opposers, the work of the latter,\ntended to put a real check, on the cause of human progress. Those, who\noppose the reading of the Scriptures in the public schools of this, or\nany other land, commit the very same folly.\n\nThe Bible is the Word of God to all mankind. It is his provision for our\nintellectual, moral and spiritual natures, as the light, air, water and\nfood have been provided for our physical natures. It was originally\nwritten in the language of the people to whom it was given, the Old\nTestament in Hebrew to the Hebrews; and the New Testament in Greek to\nthe Greek speaking Jews, in the time of Christ.\n\nOur English version was made from the original languages in the time of\nKing James, and it is an error in judgment to call it, either a\nProtestant or Sectarian Bible. There is, indeed, a sectarian version of\nthe Bible in use in this country. It is printed in the Latin language,\nthe language of pagan Rome, which the common people no longer use or\nunderstand.\n\n[Illustration: HOME OF THE LATE CAROLINE PRINCE.]\n\n[Illustration: NEW HOME, MRS. SAM HARRIS.\nRepresentative Homes of Choctaw Freedmen, near Oak Hill.]\n\n[Illustration: Airy View Farm\nRockwell City, Iowa, 1911\nRobert E. Flickinger\nMary A. Flickinger\nG. H. Patterson, Manager\nTelephone 7 on 967\n\nA VIRGIN PRAIRIE, IMPROVED BY MR. AND MRS. FLICKINGER, 1884-1914.\n\nAt the left: Grove of maples and walnuts, orchard, grapes, garden,\noat-bin, double corn-crib, house, front yard, chick-yard, bees, barn,\nimplement shed, hen-house, pigpen, calf and pig pastures. Two and a half\nmiles of tile drains.]\n\nIt seems a queer freak of our human nature, that those who use the Bible\nin a dead, foreign language, unsuited for use in our public schools,\nshould call our English version of the scriptures a sectarian book, and\nthen oppose its use in our public schools.\n\nOur English version of the Scriptures is no more a sectarian book, than\nare the ordinary books on astronomy, geology, botany, and natural\nhistory. Nevertheless when Romanists oppose its use, others of all sorts\nin the community, who like them need its gracious message of light, life\nand love, but instead profess not to regard it as a message from God,\nare liable to unite with them in their unfortunate opposition.\n\nNo one has an inherent right, to exclude the Bible from the public\nschools of America. As the one authoritative book of God, it ought to be\nthere. As the charter of American liberty, and the corner stone of our\nsystem of public education and jurisprudence, it ought to be there. No\none has any more right to exclude the Bible from the public schools of\nAmerica, than he has to exclude the sun, for both are God's own\nprovision of light. It is intended of God to be the one unchanging\nstandard of morality and purity, for old and young; and to be as free\nfor all, as the common air that we breathe. Its use, at an early age,\ntends to develop the conservative principles of virtue and knowledge,\nwhich serve as the world's best protectors against ignorance, barbarism\nand vice.\n\n\nRISE AND FALL OF INTOLERANCE\n\nExcluding the Bible, from the public schools of America, is an old world\ninnovation. In some countries of Europe, books on science, literature or\nphilosophy have not been permitted to be published, without the previous\napproval of the government. \"The Bible itself, the common inheritance,\nnot merely of Christendom, but of the world, has been put exclusively\nunder the control of government, and has not been allowed to be seen,\nheard, or read, except in a language unknown to the common inhabitants\nof the country. To publish a translation in the language of the people,\nhas been in former times a flagrant offense.\" (Story on the\nConstitution, page 263.) [Internal link: page 263.]\n\nThe popes, as early as the eighth century, condemned the circulation and\nreading of all writings unfriendly to the papacy. In 1515, after the art\nof printing had been invented, the papal decree was issued, \"That no\nbook should be printed without previous examination by the proper\necclesiastical authority, the Inquisition.\" The books prohibited by it\nincluded the bible in the English and German languages, and all the\nbooks published by Luther, Calvin, Zwingli and other Reformers. While\nthe Reformers were called, heresiarchs, they proved themselves to be the\nworld's greatest benefactors, by giving the people the Bible.\n\nWhen Roman Catholicism was the state religion of Italy, France, Spain\nand Britain, it was intolerant, and by massacres and persecutions\nendeavored to suppress the reading of the Bible and also its publication\nin the language of the people.\n\nIn 1531, when the bishops were almost universally statesmen, lawyers or\ndiplomats. Henry, the King of England, by an act of parliament, which\nconsisted of a convocation of the clergy, became the recognized head of\nthe church in England, instead of the pope at Rome. The principle now\nbegins to prevail, that \"Truth possesses the power to defend itself.\" As\na result Wiclif, Tyndale, Sir Thomas More, Thomas Cromwell, Archbishop\nCranmer, Miles Coverdale and others, with the approval of the king\nsuccessively, encourage the translation, publication and circulation of\nthe Scriptures among the clergy and people. It was at this time and in\nthis way, that the principle of toleration in matters of religion had\nits beginning, and the first check was put upon the cruel intolerance of\nthe church of Rome in England. The church of England, episcopal in form\nthen became the established, or state church; and it is so still, but\nthe king is no longer the head of it and the parliament no longer\nconsists of the clergy, as in the days of King James. It was in 1566\nthat the Puritans, followers of Calvin and other foreign reformers,\nwithdrew from the established church of England, because they did not\napprove all the forms and ceremonies, then required in the public\nworship of the established church.\n\nThe official act of religious toleration in England was passed during\nthe reign of William III, 1689-1702, (and Mary), who, as the prince of\nOrange and founder of the Dutch republic in 1680, had previously\ndistinguished himself as the friend of liberty.\n\nRoger Williams, founder of the Colony of Rhode Island 1636 to 1647,\nestablished there the first government in America, upon the principle of\nuniversal toleration. William Penn, founder and proprietor of\nPennsylvania, in 1684 incorporated the same principle in the government\nof that colony; and, as the expression of his own views and sentiments,\nrespecting religion and civil government. These men exercised\ngovernment, by instilling into the minds of the people the principles of\nreligion, morality, forbearance and friendship. Americans do well to\ncherish the memory of these men, who wrought so nobly a century before\nthe American Revolution.\n\n\nNOBLE DEFENSE BY DANIEL WEBSTER\n\nOur American public school system represents the accumulated wisdom of\nmany generations of Bible readers, and in promoting it we preserve for\nfuture generations the foundations so wisely laid in the earlier years\nof our history.\n\nDaniel Webster, one of the advocates of the system and early defenders\nof the Bible in it, stated its fundamental principle when he said, \"In\nall cases there is nothing, that we look for with more certainty, than\nthis general principle, that Christianity is part of the law of this\nland.\" He explained its object and motive in the following passage,\nwhich is worthy to be repeated in every generation.\n\n\"We seek to educate the people. We seek to improve men's moral and\nreligious condition. In short, we seek to work upon mind as well as upon\nmatter; and this tends to enlarge the intellect and heart of man. We\nknow that when we work upon materials, immortal and imperishable, that\nthey will bear the impress which we place upon them, through endless\nages to come. If we work upon marble, it will perish; if we work upon\nbrass, time will efface it. If we rear temples, they will crumble to the\ndust. But, if we work on men's immortal minds--if we imbue them with\nhigh principles, with the just fear of God, and of their fellow men,--we\nengrave on those tablets, something which no time can efface, but which\nwill brighten and brighten to all eternity.\"\n\nThe exclusion of the Bible from the public schools in New York state\nhad its rise in 1838 and concerning this movement, Mr. Webster said,\n\"This is a question which in its decision is to influence the happiness,\nthe temporal and the eternal welfare of one hundred millions of human\nbeings, alive and to be born in this land. Its decision will give a hue\nto the character of our institutions. There can be no charity in that\nsystem of instruction from which the Bible, the basis of Christianity,\nis excluded.\"\n\nThe public school, with daily instruction to the young in the Bible, is\nan American system of education. It had its origin in the belief of its\nfounders, that general instruction in the Bible was essential to the\npermanency of that freedom, civil and religious, and that independent\nownership of land, they came to America to enjoy. If the early Pilgrims,\nmore particularly those of Massachusetts and Connecticut, had not\nstruggled and toiled for this great object, and if they had not been\nimmediately succeeded by men, who imbibed a large portion of the same\nspirit, the free school system of New England would never have been\nextended to all parts of our land. We have inherited the public school\nthrough the Bible, and the feeling prevails, that only by maintaining a\ngeneral knowledge of the Bible, among the young and rising generation\nthrough it can the countless blessings, that flow from it, be conserved\nfor future generations.\n\n\nTHE FREEDMAN'S BEST BOOK\n\nThese historic facts, relating to the original establishment of free\nschools among the colonies, during the period of the early settlement of\nthis country, and the place accorded the Bible in them by their faithful\nfounders, are well suited to be suggestive, and to prove an inspiration\nto every friend of freedom, to promote the good cause of maintaining\nthe daily reading of the Bible, in all of our public schools at the\npresent time.\n\nChristian parents among the Freedmen, having children that are bright\nand studious, are encouraged by these facts, to train one or more of\nthem to be teachers and helpers, in promoting the educational and moral\nuplift of the race. All are encouraged to co-operate with your teachers,\nin making the public school of your neighborhood, an attractive and\ninviting place for your own and your neighbor's children.\n\nSend the children regularly to school during the term, for the terms are\nshort. Do all you can, as long as you live, to supply your public\nschools with bibles and christian teachers, in order that they may\nattain the highest degree of efficiency, and bring the greatest amount\nof public good, to you and your children. Remember, that the Bible is\nthe mother of the public school and that it awakens a desire for more\nknowledge, drives back the darkness of ignorance and inspires the\ncourage to do right.\n\nMany have been led astray by reading bad books and papers, but none from\nreading the Bible. Its blessings of comfort and guidance to individuals,\nand of civil and religious liberty to nations, have come to us like the\ndew of Hermon, that made \"the wilderness and solitary place to be glad,\nand the desert to rejoice and blossom as the rose.\"\n\nIn view of these important historic facts, it is certainly strange that\nany parents, who permit their children to read all sorts of trashy and\nworthless books, without protest, should pretend they do not want them\nto read the Bible, the one infallible and incomparable book, that does\nnot become old and out-of-date like the best of other books, but is as\nfresh and life giving to day as twenty centuries ago. The number of\nthose, who have opposed the reading of the Bible in the public schools\nhave comprised but a small part of the entire population of our land,\nand they have always represented that part of it, that have most needed\nits enlightening and uplifting influence.\n\nOne million immigrants from other lands are now coming to our shores\nevery year, that they may enjoy the civil and religious privileges, that\nhave here been secured, through the influence of the Bible. One of their\ngreatest needs, immediately on their arrival, is faithful instruction in\nthe living and eternal truths of God's Holy Word, that they may know and\nunderstand the genius or spirit of our American, civil and religious\ninstitutions.\n\nThere is urgent need to day for more of that holy compulsion that Jesus\nexercised, when, surrounded by a lot of hungry people, he required the\ndisciples to \"Make the men sit down,\" and then added, \"Give ye them to\neat.\"\n\n\nTHE CHURCH AND SUNDAY SCHOOL\n\nWhen Jesus said, \"The son of man came not to be ministered unto but to\nminister,\" he gave to the world one of its clearest visions of the\nKingdom of God, and his own, the highest ideal of life, the one that\nproduces the noblest type of manhood.\n\nIt is the great business of the church to bring all its children and\nyouth to this true conception of life, and it aims to do this through\nthe christian home, the Sunday school, young peoples' meetings and\nchurch services. But these alone are not adequate, to reach all the\nchildren and youth of the land, including those of the one million\nimmigrants, arriving annually from other lands.\n\nMargaret Slattery in the Charm of the Impossible has very truly\nremarked:\n\n \"Men of all creeds and of none agree, that religious instruction\n ought to be given, to all the children and youth of the land, but\n the task of attempting it is a tremendous one, and the best manner\n of doing it is not clear to all. Some say religious instruction\n should be given in the home. This is usually done, in the\n intelligent christian home; but there are many homes, where it is\n impossible, and others indisposed. The fact that the church has\n seen, as if with a new vision, the method of Jesus, the Great\n Teacher of all men, reveals itself more clearly in the Sunday\n school, than in any other department of its work. There it attempts\n the task of religious education by instruction from the Bible, and\n endeavors to inspire the child, youth and man with the purest and\n greatest motives for action.\"\n\n\nMAKE THE PUBLIC, A BIBLE SCHOOL\n\nThere is, however, no instrumentality in our country, so convenient and\nfavorable for giving all the children and youth of our land a general\nknowledge of the Bible, as the public school. The Bible is the\nembodiment of all lofty ideals, and when it is daily read in all of our\nschools, there is in them a uniform standard of morals. Schools, that\nneglect or suppress the daily reading of the Bible, do not keep the\nvision of those attending them on the christian ideal, or develop the\nchristian motive in them, during the most impressionable period of their\nlives.\n\nThe Bible is the light of the intellect, the fore runner of\ncivilization, the charter of true liberty and secret of national\ngreatness. The Bible is the one, all-important book for the Freedmen and\ntheir children. Its weekly use, in the church and Sunday school, is to\nbe appreciated and promoted; but the home and the public school are the\ngolden places, where its daily use should be required, and the\nopportunity be magnified.\n\nAmerican patriotism relies on the public school, conducted with moral\nand social aims, as the one pre-eminent, assimilating agency to bind\ntogether the older and newer elements of our population, in a common\ndevotion to our common country. It has been \"America's greatest civil\nglory and chief civil hope.\" The enthusiasm, that led to its\nestablishment, was well nigh sacred. It needs to day the support of a\npublic spirit, that will insist on the restoration of the daily reading\nof the Bible, as the basis of moral instruction in it.\n\nConcerning its educational value President Woodrow Wilson has recently\nvery truthfully said, \"The educational value of the Bible is, that it\nboth awakens the spirit to its finest and only true action, and\nacquaints the student with the noblest body of literature in existence;\na body of literature, having in it more mental and imaginative stimulus,\nthan any other body of writings. A man has deprived himself of the best\nthere is in the world, who has deprived himself of the Bible.\"\n\nHow true to day is Paul's description of the people that were living\nwithout the Bible in his day. He describes them as \"filled with all\nunrighteousness, fornication, wickedness, covetousness, maliciousness;\nfull of envy, murder, deceit, haters of God, despiteful, proud,\nboasters, inventors of evil things, disobedient to parents, without\nunderstanding, unmerciful.\"[4]\n\nOur own and every heathen land furnishes abundant proofs, that whenever\nthe gracious promises of the Bible are gratefully received, the proud\nbecome humble, the disobedient dutiful, the drunkard sober, the\ndishonest, honorable; the profligate, prudent; and the miserable become\nhappy. Nothing else has ever done this, but the gospel of Christ always\ndoes it, when gratefully received.\n\n\nENCOURAGING MOVEMENTS\n\nThe legislature of Pennsylvania, in 1913, restored the use of the Bible\nin the public schools of that state, by a statute requiring the daily\nreading of at least ten verses of the Bible, in the hearing of all the\npupils under every teacher, and making a neglect of this duty a proper\ncause, for the suspension of the teacher.\n\nThe National Reform Association at its last meeting in Portland, Oregon,\nin 1913, resolved to raise $25,000, for the purpose of undertaking to\nplace a copy of the Bible, in every public school in the land, from\nwhich it may have been excluded; and to aid in keeping it, where it is\nnow adopted, as the standard of moral instruction.\n\nCommissioner Claxton, in welcoming the members of the council of church\nBoards of Education, representing fourteen denominations, at their third\nmeeting in Washington, D. C., in January 1914, very correctly stated the\nleadership of the church in the educational work of our country, and the\nimportance of its continued relation to it, in the following language:\n\n \"The church has been the leader in educational development, at a\n time when the state was unable and unwilling to pay the large cost\n for education. Honor should be given the church for its splendid,\n formative work in education, during the time the state was occupied\n in building up its political relations. It is indeed a happy thing,\n that the church is so deeply interested in education, as to maintain\n national agencies, known as boards.\"\n\nIn regard to the secondary schools he prophetically added, \"The day will\ncome, when the Bible will be read in the public schools, just as any\nother book. There is no good reason, why the Bible should not have its\nrightful place, in our public school curriculum.\"\n\nThe Gideons, an organization among traveling salesmen, are endeavoring\nto place a copy of the Bible in every bedroom of all the public hotels\nin the United States. At the end of 1913 they had supplied bibles for\n220,000 rooms, and had reached all but three states, Utah, Nevada and\nWashington.\n\nThese are movements in the right direction and suggest the proper\nattitude of every christian parent, teacher and legislator. Do not\nhesitate to advocate the daily reading of the Bible, and the employment\nof christian teachers, in all the public schools, provided for the\nFreedman and his children.\n\n \"There's a dear and precious book,\n Though it's worn and faded now,\n Which recalls those happy days of long ago;\n When I stood at mother's knee\n With her hand upon my brow,\n And I heard her voice in gentle tones and low.\n Blessed book, precious book\n On thy dear old tear-stained leaves I love to look;\n Thou art sweeter day by day,\n As I walk the narrow way,\n That leads at last, to that bright home above.\"\n --M. B. Williams.\n\n[4] Rom. 1. 27.\n\n\n\n\nXLVIII\n\nA HALF-CENTURY OF BIBLE SUPPRESSION IN A NATION, OR FRANCE, DURING THE\nPERIOD, 1572 TO 1795.\n\nTHEISM, DEISM, PHILOSOPHISM.--APPEAL FOR BREAD.--MORAL AND FINANCIAL\nBANKRUPTCY.--FIRST POPULAR ASSEMBLY.--REPUBLIC OF FRANCE.--REIGN OF\nTERROR.--PEOPLE UNPREPARED FOR FREEDOM.--INSURRECTION OF\nWOMEN.--RESULTS.--LAND OF JOHN CALVIN.--LAFAYETTE.--ROMANISM, BEHIND THE\nTIMES.--HUMAN REASON, BLIND.--LIGHT, LIFE AND LIBERTY.\n\n \"The entrance of thy word giveth light, it giveth understanding to\n the simple. Open thou mine eyes, that I may behold wondrous things\n out of thy law.\"--David.\n\n\nAn American citizen does not need to go to far-off India or Africa to\nlearn how people live without the Bible. Every heathen nation, living in\nignorance and degradation furnishes a practical illustration. This\nillustration may be found by visiting the countries on the other side of\nthe southern boundary line of the United States, where for several\ncenturies under dominant catholic influence the Bible has been a\nforbidden book in the few public educational institutions of the\ncountry. The result may now be seen in the general prevalence of\nignorance, poverty and oppression; the ownership of land limited to a\ncomparatively few persons, corruption and rapacity on the part of public\nofficials, general improvement checked and the country impoverished by\nfrequent insurrections and revolutions, that indicate incapacity for\nstable and prosperous self-government.\n\nFrance, however, once made the actual experiment of suppressing the\nBible and Bible readers for two centuries, during the period from 1572\nto 1795, while the Reformation of the 16th century was progressing in\nGermany, Switzerland, Britain and other countries.\n\nThomas Carlyle, in his history of the French Revolution, that occurred\n1788 to 1795, has very dramatically portrayed scenes and incidents,\nwhich become pregnant with new and thrilling interest, when briefly\nsummarized to illustrate the folly and sad consequences of suppressing\nthe Bible and Bible readers in that nation. The historic value of these\nincidents should make this story interesting and instructive to every\nstudent and teacher.\n\n\nATHEISM, DEISM, PHILOSOPHISM\n\nLouis XV, king of France, at the end of a reign of fifty-nine years,\ndies unwept and unmourned in 1774. Affirming there is no God or heaven,\nat the beginning of his long reign, and not permitting any of his\ncourtiers to mention the word \"death\" in his presence, he abandons\nhimself to a life of forbidden pleasure, humiliates and scandalizes the\npeople of France instead of enlightening and elevating them. He inherits\nand maintains the tyrannous and oppressive feudal system, that prevents\nthe common people from acquiring ownership of land. His career has been\ndescribed, \"as an hideous abortion and mistake of nature, the use and\nmeaning of which is not yet known.\" The persecution of Bible readers, or\nProtestants, is begun with a general massacre at Paris, on the\nanniversary of Saint Bartholomew in 1572. Those who escape the bloody\nhorrors of that occasion, are commanded to emigrate from France, on pain\nof death. The following events occur, during the latter part of the\nlast half century, preceding the French Revolution.\n\nThe leaders in thought are the shameless and selfish infidels and\ndeists, Voltaire, Rosseau, Robespierre and others like them. Paris\nadmires her deistical authors and makes them the objects of\nhero-worship. They are called \"Philosophs,\" and Bible readers must not\nstand in their way. Philosophism sits joyful in glittering saloons, is\nthe pride of nobles and promises a coming millennium. Crushing and\nscattering the last elements of the Protestant Reformation, they blindly\nand falsely talk of a Reformed France. The people applaud, instead of\nsuppressing these false teachers. The highest dignitaries of the church\nwaltz with quack-prophets, pick pockets and public women. The invisible\nworld of Satan is displayed and the smoke of its torment goes up\ncontinually. No provision is made for the general education of the\ncommon people and yet the government is fast becoming bankrupt.\n\nIn 1774 Louis XVI succeeds his father, as the last King of France. He is\nyouthful, uneducated, imbecile. He is wedded to a giddy superficial\nqueen. Both are infidels and incapable of any intelligent acts of\ngovernment. With imbecility and credulity on the throne, corruption\ncontinues to prevail among high and low. Instead of individual thrift\nand general prosperity, poverty and famine prevail throughout the land.\n\n\nAPPEAL FOR BREAD\n\nIn 1775, impelled by a scarcity of bread, a vast multitude from the\nsurrounding country gather around the royal palace at Versailles, their\ngreat number, sallow faces and squalid appearance indicating widespread\nwretchedness and want. Their appeal for royal assistance is plainly\nwritten, in \"legible hieroglyphics in their winged raggedness.\" The\nyoung king appears on the balcony and they are permitted to see his\nface. If he does not read their written appeal, he sees it in their\npitiable condition. The response of the king is an order, that two of\nthem be hanged. The rest are sent back to their miserable hovels with a\nwarning not to give the king any more trouble.\n\nMirabeau, a French writer, describes a similar scene that occurs later\nthat same year. \"The savages descending in torrents from the mountains\nour people are ordered not to go out. The bagpipes begin to play, but\nthe dance in a quarter of an hour is interrupted by a battle. The cries\nof children and infirm persons incite them, as the rabble does when dogs\nfight. The men, like frightful wild animals, are clad in coarse woollen\njackets with large girdles of leather studded with copper nails. Their\ngigantic stature is heightened by high wooden clogs. Their faces are\nhaggard and covered with long greasy hair. The upper part of their\nvisage waxes pale, while the lower distorts itself into a cruel laugh,\nor the appearance of a ferocious impatience.\"\n\nThese proceedings are a protest of the common people, of whom there are\ntwenty millions, against government by blind-man's-buff. These people,\npaying their taxes, are protesting against corrupt officials depriving\nthem of their salt and sugar, in order to maintain royal and official\nextravagance. Stumbling too far prepares the way for a general overturn.\n\n\nMORAL AND FINANCIAL BANKRUPTCY\n\nThere is no visible government. Its principal representative is the\nChancellor of the Exchequer, or king's treasurer; and \"Deficit of\nrevenue\" is his constant announcement, to the feudal lords, who exercise\nlocal government. In 1787 Cardinal Lomenie becomes the king's new\ntreasurer. His predecessor has been ousted because the treasury was\nbankrupt, but his unscrupulous methods continue to be adopted because no\nbetter ones can be devised. As late as the next year the cardinal\ndemands the infliction of the death penalty on all Protestant preachers.\n\nThe period has become one of spiritual and moral bankruptcy. The Bible\nhas been suppressed and blind human reason has been exalted. There is no\nbond of morality to hold the people together. Men become slaves of their\nlusts and appetites, and society, a mass of sensuality, rascality and\nfalsehood. Infidelity, despotism and general bankruptcy prevail every\nwhere. There is no royal authority and the palace of justice at\nVersailles is closed.\n\nThe poverty and misery, experienced by the peasants in their comfortless\nhovels, awakens a feeling of discontent and protest. This feeling of\nprotest, among the poor and illiterate, permeates upward and becomes\nmore intense as it proceeds. In this unorganized protest the hand of one\nis arrayed against his fellow man. The common people are arrayed against\nthe nobles; the nobles, against each other, and both nobles and people\nare bitter against the government. Townships are arrayed against\ntownships and towns against towns. Gibbets are erected everywhere and a\ndozen wretched bodies may be seen hanging in a row. The mayor of Vaison\nis buried alive; the mayor of Etampes, defending a supply of food, is\ntrampled to death by a mob exasperated with hunger, and the mayor of\nSaint Denis is hung at Lanterne. The ripening grain is left ungathered\nin the fields, and the fruit of the vineyards is trodden under foot. The\nbloody cruelty of universal madness prevails everywhere.\n\nA frightful hail storm, that destroys the grain and fruits of the year\nat the beginning of harvest, is followed by a severe drought in 1788.\nFoulon, an official grown gray in treachery and iniquity, when asked,\n\n\"What will the people do?\" makes response,\n\n\"The people may eat grass.\"\n\nThe royal government is now described, as existing only for its own\nbenefit; without right, except possession; and now also without might.\n\"It foresees nothing, and has no purpose, except to maintain its own\nexistence. It is wholly a vortex in which vain counsels, falsehoods,\nintrigues and imbecilities whirl like withered rubbish in the meeting of\nthe winds.\"\n\nCommerce of all kinds, as far as possible, has come to a dead pause, and\nthe hand of the industrious is idle. Many of the people subsist on\nmeal-husks and boiled grass. Armed Brigands begin to make their\nappearance and a \"reign of terror,\" is ushered in.\n\n\nFIRST POPULAR ASSEMBLY\n\nOn May 4, 1789, the first popular assembly meets at Versailles, more\nchurches than other buildings having been used as polling places, at\nthis first election in France. The assembly is composed of nobles,\nclergy and commoners, the last representing the people.\n\nSix \"parlements,\" consisting only of nobles, have previously been\nconvened by the king's treasurer, and as often have been dismissed by\nthe king, because they were not willing to tax themselves more, to\nincrease the revenues of the king. In this assembly, there are six\nhundred commoners, who, when the king dismissed the assembly, under the\nleadership of Mirabeau refused to be dismissed, and bind themselves by\nan oath, to remain in session, until they have framed and adopted a\nconstitution.\n\nThis act of the commoners is the beginning of the French Revolution.\nThis Revolution has been defined, as \"An open, violent rebellion and\nvictory of unimprisoned anarchy, against corrupt worn-out authority;\nbreaking prison, raging uncontrollable and enveloping a world in fever\nfrenzy, until the mad forces are made to work toward their object, as\nsane and regulated ones.\"\n\nThese commoners are shut out of their hall and their signatures are\nattached to their oath in a tennis court. They are later joined by\nLafayette, the friend of Washington, and by other nobles and 149 Roman\nclergy. They are treated offensively, but cannot be offended. They are\nanimated with a desire to prepare a constitution, that will regenerate\nFrance, abolish the old order and usher in a new one.\n\nParis, always very demonstrative under excitement, grows wild with\nenthusiasm for the commoners, and others, who compose their first\nNational Assembly. They go simmering and dancing, thinking they are\nshaking off something old and advancing to something new. They have hope\nin their hearts, the hope of an unutterable universal golden age, and\nnothing but freedom, equality and brotherhood on their lips. Their\nhopes, however, are based on nothing but the \"vapory vagaries of\nunenlightened human reason,\" instead of the unchanging truths and\nprinciples of Divine Revelation. They experience an indescribable\nterror, of the unnumbered hordes of Europe rallying against them, in\naddition to the constant dread of their own cruel, armed brigands and\ninhuman official executioners.\n\nUnfortunately the commoners had not been previously trained in the art\nof statesmanship, and after a long session, that lasted until September\n14, 1791, the constitution then proposed was still incomplete; and had\nto be submitted to another assembly to be completed. They however\naccomplish some things worthy of note. In 1789 they abolish feudalism,\nroot and branch; and the payment of tithes. The latter meant the\nseparation of church and state, in matters of support and government;\nand this event seemed to the deists, like a time of Pentecost.\n\n\nREPUBLIC OF FRANCE\n\nOn Sept. 22, 1792 the Republic of France is declared. On Jan. 1, 1793,\nKing Louis XVI, who had become a runaway king, and on October 16th\nfollowing, Marie Antoinette, the queen, are executed. These events are\nfollowed by another reign of terror, the plundering of churches and a\nwar with Spain.\n\nThe Republic of France, when first established, proves to be one of a\nmob, robbing and murdering those, who had property. The people become\ndespotic as soon as they have disposed of their useless king, and queen.\nThere were only nine prisoners in the Bastille, when it was destroyed,\nbut now in two days and under the name of liberty, eight thousand\ninnocent persons are massacred in prison. Walter Scott in his Life of\nNapoleon adds: \"Three hundred thousand other persons, one third of whom\nare women, are ruthlessly committed to prison,\" the executioners\nusurping the place of the judges and, without trial, \"pronouncing\nsentence against them.\" Their watchwords, while the Revolution\ncontinues, are, \"Unity, Brotherhood or Death.\" These principles are\nenforced by edicts of exile, imprisonment, or death by the guillotine.\n\n\nREIGN OF TERROR\n\nThis reign of terror continues until July 28, 1794, when the cruel\nhearted Robespierre and his consorts are condemned to death on the\nguillotine, a cunningly devised beheading machine, on which he had been\npracticing with innocent and helpless victims, for twenty-two years.\n\nIn 1795 a new constitution is adopted, and after the suppression of a\nnumber of bloody riots and insurrections that year, by the young\nNapoleon with his batteries of artillery, public order is restored and\nthe Revolution is regarded as ended.\n\n\nPEOPLE UNPREPARED FOR FREEDOM\n\nThese are but a few of the many riotous and disorderly events that\noccurred in France just at the close of the American Revolution, in\nwhich Lafayette co-operated with so much honor to himself and his\ncountry. These suffice to show how unprepared the people were for any\ngreat or concerted movement, and how destitute the nation was of men,\nfit to serve as leaders in thought and action, until the rise of\nNapoleon with his genius for military affairs. Mirabeau, their first\ntrusted leader, dies before the end of their first assembly. Lafayette,\na prominent member of the first assembly, when made military commander\nat Paris, finds the rabble will not listen to his counsels, and he\nresigns. In 1782 he makes another attempt to re-instate authority in\nParis, and the attempt proving a failure he retires from further\nparticipation in public affairs.\n\nNo one is able to anticipate the next movement of the populace, or win\nand hold their confidence, any length of time. One event follows another\n\"explosively.\" Men, fearing to remain longer in their huts or homes,\nfugitively rush with wives and children, they know not whither. Under\nthe leadership of the infidels, Rosseau and Robespierre, they experience\nterrors such as had not fallen on any nation, since the fall of\nJerusalem.\n\n\nINSURRECTION OF WOMEN\n\nAn insurrection of women is suddenly started in Paris, in October 1789,\nat the call of a young woman who seizes a drum and cries aloud, \"Descend\nO Mothers; Descend ye Judiths to food and revenge!\" Ten thousand women,\nquickly responding to this call, press through the military guard to the\narmory in Hotel de Ville, and when supplied with arms march on foot to\nVersailles, and, taking the king and his family captives, bring them and\nthe National Assembly to Paris the next day, October 5th, followed by a\ngood natured crowd, estimated at 200,000. Now that the king occupies the\npalace of the Tuileries at Paris, the people hungry, but hopeful, shake\nhands in the happiest mood, and assure one another \"the New Era has been\nborn.\"\n\n\nRESULTS\n\nThe principal results of the French Revolution may be briefly summarized\nas follows:\n\nGood riddance of a half century line, of worse than useless, atheistic\nkings and queens; the suppression of the tyrannous feudal system, that\nprevented the common people from acquiring ownership of land, the\nsuppression of the Bastille, a feudal prison and robber den, and of the\nguillotine; the suppression of religious persecution, and the separation\nof church and state in matters of government and support; and the\nadoption of a constitution, that provides for the people to have a\nvoice, in the management of the affairs of the government.\n\n\nLAND OF CALVIN AND LAFAYETTE\n\nFrance is the land that gave birth and education to John Calvin, the\npioneer advocate of civil and religious liberty, and in his day the good\nwork of the Reformers had gained an encouraging foot hold in his native\nland, but after the lapse of a century of cruel extermination, one\nlooks in vain to see the expected fruits of his great work. A century,\nof Bible suppression and persecution of Bible readers, has left the\npeople in ignorance of the Word of God, which is the Light and Life of\nthe World, and in its place catholicism and infidelity, like hoar frosts\nor destructive black clouds, have spread over the land. Oppressed with a\nfeeling of need and seeking something not clearly defined, the people\ngrope in darkness and stumble on events, as if playing blind-man's-buff.\nThe one hundred and forty-nine Roman clergy in the first assembly are so\nlacking in intelligence and patriotism, they exert no special influence\nworthy of note.\n\nVery different were the scenes that Lafayette witnessed, during the\nperiod he co-operated with the colonies of America, in their struggles\nfor liberty and independence. Here he met many of the descendants of the\nvery people, whom the bitter persecutions in France had driven to this\ncountry. Many of them, as early settlers in New York, Pennsylvania,\nDelaware and Virginia, exerted a considerable influence, in moulding the\ncharacter of the American people. He found all the people engaging\nintelligently in the cause of freedom. Their leaders knew what they were\nendeavoring to achieve, and every movement was characterized by good\norder, patriotism and superior wisdom.\n\n\nROMANISM BEHIND THE TIMES\n\nThis historic contrast of the good fruits of the open Bible among the\npeople in America, with the sad and deplorable results of Romanism and\ninfidelity in France, previous to the great revolutions, that occurred\nin both countries in the days of Lafayette, is certainly very\ninteresting and instructive.\n\nOther countries in which Romanism has been dominant and the Bible\nsuppressed, as Ireland, Spain, Mexico, the Philippine Islands and the\nstates of Central and South America, show a similar unfavorable\ncontrast. In South America, where Romanism has suppressed the Bible for\ncenturies, only two percent of all the college students in 1913,\naccording to Bishop Kensolving of the Episcopal church in Brazil,\n\"affirm their allegiance to any religious faith.\"\n\nIn Spain, according to a recent issue of the Herald of Madrid, there are\n30,000 towns and rural villages, that are yet without schools of any\nkind. There are thousands of the people whose homes can be reached only\nby bridle-paths. They lack schools, roads and railroads. Seventy-six per\ncent of the children and youth are unable to read and write. In Spain,\nMexico and South America, Romanism has proven itself to be, but little\nmore than a pious form of paganism, an oppressive and widespread relic\nof ancient, pagan Rome.\n\nDuring the two hundred years preceding the Revolution in France no one\nwas ever persecuted for being an atheist, deist, infidel or Roman\ncatholic, but all of these united in suppressing the general use of the\nBible and the presence of Bible readers, to the great injury of the\npublic welfare. If that country had not foolishly and wickedly\nexterminated the people, that were fast becoming Bible readers at the\ntime of the Reformation, it would no doubt have been saved from many of\nthe blind and bloody scenes of the period of the Revolution.\n\nRomanism, by suppressing the Bible, encourages ignorance, superstition\nand bigotry. It also tends to break down the sanctity of the Sabbath as\nthe Lord's day; winks at the liquor traffic, and by its confessional\nstrikes at the very foundation of free manhood, freedom of thought and\nliberty of conscience.\n\nThis contrast, shows clearly that Romanism, whatever good it may have\ndone, is now many centuries behind the times. This is a very serious\ndefect. It has the Bible, a Latin version called the Vulgate which it\nclaims as its own. It has the New Testament and for that reason it is\nclassed as a christian religion. It has however, opposed and suppressed\nthe reading of the Bible by the people, lest the spread of intelligence,\nthrough a personal knowledge of its contents, would lessen the respect\nand obedience of the people to the false claims of the pope, clerical\norders and priesthood.\n\nSeveral generations of slave holders in this country gave this same\nreason, as a good one for not providing educational facilities for their\nslaves, fearing that intelligence, which greatly increases the value of\nthe workman, would tend to lessen their authority over them. It serves\nto illustrate the old worn-out adage, that \"might makes right,\" instead\nof the newer and better one, \"God is with the right.\"\n\nThe ability to rule, in both cases, is based on the ignorance, instead\nof the intelligence of the subject. When thus expressed in plain words,\nit certainly does not sound very creditable, or as if it were the best\npolicy. It is not uncharitable to say, that as a policy, it is \"out of\ndate.\" Our Lord Jesus was a teacher as well as Saviour. He went from\nplace to place, teaching and encouraging the people to \"search the\nscriptures,\" that they might know, what to believe concerning Him, in\norder to inherit eternal life and \"have life more abundantly.\"\n\nThis is one of the good features of Protestantism. It is based on a\npersonal knowledge of the Bible and the general intelligence of the\npeople. Its motto is \"Let the Light Shine.\" Truth is mighty and in the\nend will prevail, for \"justice and judgment are the habitation of God's\nthrone.\"\n\n\nHUMAN REASON BLIND\n\nWhen the Bible was suppressed in France and human reason exalted, all\nthe infernal elements of a depraved human nature held high carnival.\nEnthusiasm and fanaticism, the allies of ignorance and superstition,\ncaused the people to think and act wildly. If in his heart there is no\ndevout faith, to develop the sense of personal responsibility and duty,\nman becomes ready for any evil under the sun. Sin, however, has been and\nalways will be the parent of misery. \"The wages of sin is death.\" This\none terrific experiment, of a half-century in France without the Bible,\nshould be enough for a thousand worlds, through countless years.\n\n\nLIGHT, LIFE AND LIBERTY\n\nThe life-giving word of Divine Truth is the salt, that preserves\nlearning and a sense of personal obligation to do that which is right,\namid the changing scenes of time and life. Learning is knowledge based\non fact, and not on fiction or unbelief. Duty as a practical matter has\nregard for that \"righteousness, that exalteth a nation,\" as well as the\nsalvation that saves the individual.\n\n\"Ye shall know the truth and the truth shall make you free.\" A knowledge\nof the truth tends to produce that self-restraint, that is essential to\nfreedom; and that sense of duty and right, that results in faithful\npublic service. Genuine liberty has never been realized, where there has\nnot been also an intelligent self-restraint.\n\nThe fundamental principle of the Reformation was expressed by Luther as\nfollows: \"The Word of God, the whole Word of God, and nothing but the\nWord of God.\"\n\nThis was based on the following passage from Augustine in the fourth\ncentury: \"I have learned to pay to the canonical books alone, the honor\nof believing very firmly, that none of them has erred; as to others, I\nbelieve not what they say, for the simple reason, that it is they who\nsay it;\" and the previous saying of Paul, \"Should we, or an angel from\nheaven, preach any other gospel unto you, than that which we have\npreached unto you, let him be accursed, for it is written, the just\nshall live by faith.\"\n\nThis principle of the Reformation appears in our common form of\nattestation, \"The truth, the whole truth and nothing but the truth;\" and\nin the patriotic motto of Pennsylvania, \"Virtue, Liberty and\nIndependence.\"\n\nThink on these things. Search the scriptures. Know that the Bible is the\nWord of God to all people, that it is the sword of the Spirit, and the\nTruth that makes you free. The Master hath need and calleth for thee. Be\nof good courage. Be loyal to the truth and let it shine through you.\n\n\nTHE END\n\n\n\n\nINDEX\n\nAhrens, Bertha L. 127, 154, 289, 300, 310\n\nAid Society 300\n\nAllen, Fredonia 149\n\nAllotment of lands 3, 154\n\nAlverson, Noah S. 289, 342\n\nApiary 294\n\nArch of Character 257\n\nArnold, Olivia, Mrs. R. D. 378\n\n\nBaird, Phil C. D. D. 226, 325\n\nBartholomew St. Massacre 77\n\nBashears, Charles 287\n\nBeatty, Doll 353\n\nBees, Double Swarm 299\n\nBecker, Mary O. 141\n\nBenediction, Endeavor 259\n\nBethel, M. L. 226, 353\n\nBethesda Mission 70\n\nBibbs, Samuel S. 151;\n Lee, Charles 287-9\n\nBible, first book, 71;\n Cause of Reformation, 76;\n in Public School, 35, 391;\n Memorized, 173;\n Uplifting Power, 181;\n Only Standard of Morality 406\n\nBiddle University 70\n\nBoggs, V. P. Mrs. 90, 158\n\nBoll Weevil 218, 290\n\nBooks, Value of 256\n\nBook Marks 267\n\nBoys' Hall 135, 204, 217\n\nBrasco, Livingston 192\n\nBrackeen, Rosetta 275\n\nBrown, Lucretia C. 151, 224;\n Matt 379\n\nBuds of Promise 146\n\nBuchanan, Solomon 160, 224, 300, 322\n\nBuilding the Temple 227\n\nBurrows, Emma 137\n\nButler, William Rev. 148, 183, 226, 290, 370;\n Elijah 378, 381\n\n\nCalvin, John 72, 427\n\nCampbell, Anna E. 108, 112, 119\n\nCandidates for Ministry 276, 342\n\nCarroll, William H. Rev. 159, 224, 289, 327\n\nCharacter, Formed 33, 157, 227, 241\n\nChautauqua, First 277\n\nCherokees 7, 19\n\nChickasaws 7\n\nChoctaws 7, 14\n\nClaypool, John Mrs. 159, 318\n\nClear Creek 11\n\nChurches: Beaver Dam, Oak Hill (101), New Hope, St. Paul, Mt. Gilead 345\n\nColbert, Richard D. Rev. 146, 353, 373\n\nConcert, Closing 326\n\nConstitutional Amendments 49\n\nCowan, Edward L. Rev. 91\n\nCraig, Carrie 137\n\nCrabtree, James R. 277, 353\n\nCrawford, Dan 40\n\nCreek Indians 8\n\nCrittenden, Henry 101, 109, 377\n\nCrusaders 67\n\nCrowe, Carrie, Mrs. M. E. 116, 137, 142\n\n\nDaly, Sam 200\n\nDecision Days 183, 192\n\nDoaksville 29\n\nDomestic Training 198\n\nDonaldson, Mary A. 160, 321\n\nDonors, Oak Hill 305\n\n\nEarly, Lou K. 137, 193\n\nEaton, Adelia M. 155, 159, 288, 315\n\nEducation 62, 93\n\nEdwards, John Rev. 15, 22, 105\n\nElliott, Alice Lee, David IV, 212\n\nElliot Hall II, 205, 208, 210, 326\n\nEmancipation Day 42, 292\n\n\nFarewell 331\n\nFarmer's Institutes 287\n\nFields, Rilla 137\n\nFisher, Jessie 137\n\nFlag, Salute 268\n\nFlickinger, R. E. and Mrs. 155, 160, 308\n\nFlournoy, William R. 329, 353\n\nFolsom, Iserina, Martha, 137, 149;\n Samuel, 150, 160, 224;\n Simon 330, 378\n\nForest Church 125, 130\n\nFort Towson 28\n\nFrance, Bible Suppressed 418\n\nFrance, Republic of 425\n\nFreedmen, Homeless, 42;\n Choctaw 65\n\nFruits, Bulletin 256, 330\n\n\nGaston, John Rev. 91\n\nGideons 417\n\nGirls Hall, Weimer Photo 109, 132, 210\n\nGladman, Samuel Rev. 373\n\nGoing to School 274\n\nGordon, Mary, Lela, Inez 137, 275\n\nGossard, Verne 137\n\nGraces at Meals 279\n\nGrandfather Clause 51\n\nGreen, Fannie 137\n\n\nHall, Malinda A. 149, 224, 277, 289, 320\n\nHarris, Nannie, Sam, 149, 300, 379;\n New Home of Catherine 406\n\nHartford, Eliza 107, 115, 121\n\nHaymaker, Edward G. and Mrs. 108, 134, 339, 379\n\nHaymaker, Priscilla G. 108, 111, 118\n\nHawley, Rev. F. W. 301\n\nHeadache 299\n\nHealth Hints 298\n\nHen House 295\n\nHighland Park College 199\n\nHodges, Celestine 147, 149\n\nHomer, Wiley Rev. 148, 226, 277, 302, 360\n\nHomer, Hattie, Mary, Susan 147\n\nHomes Representative 406\n\nHuguenots of France 75\n\nHunter, Anna, Mattie 116, 137\n\nHuss, John 70\n\n\nIdleness 247\n\nImprovements 166, 202\n\nIndependent Ownership of Land 78, 193, 197\n\nIndian Schools and Churches 15\n\nIndian Territory, Slavery 7, 19, 106\n\nInquisition, The 76\n\nIntolerance, Rise and Fall 408\n\nInvestments 272\n\n\nJohnson, Isaac 277, 291, 378\n\nJones, Edward T. 149;\n Josie, 137, 379;\n Fannie, Marie, Martha 147, 149\n\nKey Words 260\n\nKingsbury, Cyrus, Rev. 28, 65, 105\n\nKnox, John 75\n\n\nLafayette, Land of 427\n\nLand Funds 303\n\nLee, Lilly E. 137\n\nLiberty, Civil, Religious 81, 431\n\nLicentiates 276\n\nLincoln, Abraham 172\n\nLincoln University 71, 88\n\nLog House, Old 109, 257\n\nLuther, Martin 72, 431\n\n\nMassacres of Bible Readers 77\n\nMaxims, Character, Success 241\n\nMcBride, James F. and Mrs. 131, 136\n\nMcGuire, James 117\n\nMcNiell, Sadie B. 224\n\nMeadows, Plant S., Rev. 326, 353\n\nMemory Trained 175\n\nMethodism, Rise of 80\n\nMinisters, Dearth of, Teachers 340, 342\n\nMoore, Ruby 160\n\nMottoes, Wall 259\n\nMurchison, Fidelia 148, 287\n\nMexico 418\n\n\nNegro, American, Voices 39, 59, 96\n\nNewspapers, First 82\n\nNormals, Summer 275\n\n\nOak Hill, Church, School, 12, 101, 103;\n Groups in 1902 and 1903 299\n\nOrchestra, Buchanan, Flournoy, Dixon, Ashley and Alonza McLellan,\n Clarence and Herbert Peete, Harris, Smith 274\n\n\nPainting 297\n\nPark College 194\n\nPerkins, Charles, Fidelia 149, 355, 378\n\nPerry, Ora Maxie 160, 294\n\nPicnics 282\n\nPig Pen 203, 295\n\nPledges, Endeavor, Self-help 169\n\nPorto Rico 394\n\nPrayers, Forms of 280\n\nPresbyterian Church, Board 84, 90\n\nPresbytery, Indian, Meetings 17, 282\n\nPresbytery, Kiamichi; at right, Homer, Onque, Bibbs, Alverson, Bridges,\n Starks, Crabtree, Frazier, Harris, Richard; 3d row, Elisha Butler,\n Mills, Wm. Butler, Edmunds, Lewis 335, 352\n\nPrince, Caroline, Henry 406\n\nPulling Stumps, Percy, Ashley, Alonza, Dee, Mark, Herbert, Thomas 207, 298\n\n\nReformation, The 72, 392\n\nReid, Alexander, Rev. 15, 23, 105, 146\n\nRichard, Everett 224\n\nRomanism, Behind Times 428\n\nRules, Mottoes 259\n\nRutherford, Matthew 121\n\n\nSands, Rev. Marie Jones 148\n\nSchools, Colonial 395\n\nScott, Mary 137, 299\n\nSeats, Celestine 275\n\nSeed Corn, Cotton, Improved 298\n\nSelf-control, Education 174, 244, 247\n\nSelf-help, Support 163, 185\n\nShaw, Sadie 137\n\nShoals, John Ross, Johnson 149, 277, 287, 378\n\nShoals, Virginia Wofford, Perry 148, 160\n\nStudy, Course 268\n\nSuccess, What, How Attained 260\n\nSunday Schools 80, 271, 413\n\nSweepers, Rosetta, Mary, Helen, Beatrice, Emma, Evelina, Ellen 274\n\nSynod of Canadian 382\n\nSpain 429\n\n\nTeachers, Christian, Aim of 36, 266, 270\n\nTeachers in 1899, Mr. and Mrs. Haymaker, Anna Hunter (sitting), Mrs. M.\n E. Crowe, Visitor, Josie Jones; photo by Mattie Hunter 379\n\n\nUncle Wallace 25\n\nUplifting Influences, Inventions 65, 82\n\n\nVacation Workers 188\n\nValliant 12\n\nVoice Culture 157\n\n\nWallace, Sarah L. 160\n\nWaldo, Waldenses 69\n\nWashington, Booker T. 199\n\nWatt, Lizzie 150\n\nWebster, Daniel 410\n\nWeimer, Mary I. 159, 193, 275, 318\n\nWeith, Rev. Charles C. 278\n\nWestminister Assembly 79\n\nWiclif, John 70\n\nWilliams, Henry, Virginia 147, 149\n\nWit, Humor 257\n\nWheelock Academy 21\n\nWolcott, Jo Lu 159, 320\n\nWorking by Rule 162, 208, 264\n\nWomen's Miss. Soc. Oak Hill, 304;\n Synod 386\n\n * * * * *\n\nCORRECTIONS\n\nPage 208, Line 22, read \"pigpen,\" instead of \"loghouse.\"\n\nPage 403, Line 9, read \"1812.\" instead of \"1892.\"","title":"The Choctaw Freedmen and the Story of Oak Hill Industrial Academy","tradition":"scripture-revelation","translated_text":null,"word_count":118907}