Chapter 2

The appeal put before the churches in behalf of this important new work met with immediate and hopeful response. Ten thousand dollars are still demanded in order to put the work upon a proper and permanent foundation. Buildings should be erected for the schools, and this immediately. Also homes for the teachers, where model housekeeping can reinforce the instruction of the schoolroom and industrial class. Has not some friend, who reads these messages from Porto Rico, the ability and desire to send a check to our treasury at once, to put one of these mission schools in permanent quarters and thus greatly reinforce the present work and secure its permanency?

Little by little, as the evangelistic movements progress, chapels will be needed for the accommodation of audiences that gather for Christian worship. Here again is a large increase upon the demands of Christian people for this new work of the American Missionary Association.

Surely this little band of heroic Christian missionaries and teachers who have gone out from their homes and from our shores, responding at once to the call of the Master to enter this important and large field, will not be forgotten by Christian men and women in our churches. The work must not suffer. It should be reinforced promptly and largely. In God's providence, mysterious and incomprehensible, this island has become a part of our country. The call now comes to occupy the field, not with armies and military movements, but with the peaceful influences of Christianity. The intellectual and moral quickening of the youth and children through the Christian institutions planted among them, and the preaching of the simple gospel of Jesus Christ to this destitute people, create a responsibility which our Congregational churches must meet courageously and generously.

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FISK UNIVERSITY.

J. G. MERRILL, D.D., DEAN.

There was romance in its birth. Regimental bands headed the procession; army officers, men of renown, North and South, gathered in the hospital barracks; thousands of ex-slaves, were there. One passion animated this dusky throng. To learn to read was the ambition of the bright colored boy, of his sedate but none the less eager sire, and of the veteran grandparent with white hair and with eyes that must learn the alphabet by the aid of spectacles.

It was a moment of inspiration. The man to appreciate the hour and give utterance to its meaning, was there. He had hardly surrendered his commission as chaplain in the army. He had fought to win the freedom of a race. To make that race true free men was a task much more vast than to emancipate them. The parting of the ways had come. An illiterate people must be taught. No longer should it be a crime to instruct them. The rather was he the criminal who should deny them an education. It was an hour for the voice of a prophet. With the ken of a seer, Chaplain Cravath, representing the American Missionary Association, Jan. 9th, 1866, made the proclamation, that the founding of the school inaugurated that day was the beginning of a great educational institution, that should give to the emancipated race the opportunities and advantages of education which had so long been furnished to the white race in their colleges and universities.

Gen. Fisk, the brilliant soldier and ardent philanthropist, lent invaluable aid and consented to have the institution, so problematical in its existence, bear his name. Governor Brownlow and the pioneer educator of colored youth, Professor John Ogden, added the weight of their words and helpful deeds, and Fisk had come into being.

ROMANCE ATTENDED THE EARLY LIFE OF THE UNIVERSITY.--Nearly four years had passed, when the Professor of music started out with a band of colored youth, who had been named the Jubilee Singers. That they could sing with incomparable sweetness he knew. That the songs they were to sing had incomparable pathos no one who heard them doubted. But nothing short of sublimest faith could have sent forth this band of friendless youth on their mission. They often were penniless as they went from town to town. They arrived at Oberlin and were permitted to sing before the National Council, then in session at that stronghold of the colored man. The tide turned. It rose with rapidity. Plymouth, Brooklyn, and other churches were opened to them. The entire North gave them welcome. They crossed the Atlantic; that gracious friend of humanity Queen Victoria, gave them audience. Her incomparable prime minister, Gladstone, made them his guests at Hawarden. Germany and France heard them. At the end of seven years they returned to Nashville and laid at the feet of the University the munificent sum of $150,000, a large part of which was devoted to the erection of Jubilee Hall and the remainder to the paying for the campus of thirty-five acres, once a slave plantation, now the most commanding location in the Athens of the South, as Nashville, the seat of four universities, is justly called.

THERE HAS BEEN ROMANCE IN ALL ITS LIFE. Never for a year has the hard work, the distasteful drudgery, the, at the time, apparently fruitless toil been undertaken on the basis of cold calculating judgment; from its birth to the present hour, ideals that to most men would have seemed dreams and wild fancies, have animated the leaders of this enterprise--such ideals as have underlain the world's greatest achievements and have given heart to the world's victors.

WISDOM AND PAINSTAKING ATTENTION to the material interests of the University, that have challenged the admiration of those who have watched its growth, have been coupled with all this romance. The ideal has been made actual. This has not been due to one man, nor one sex, nor one race. For a quarter of a century and more, have men and women, white and black, worked with an unanimity rarely equaled, with patience and self-sacrifice. As the outcome there is

FISK OF TO-DAY.

The building of Jubilee Hall set the pace for the progress of the institution. Thorough workmanship, good taste and belief in a large future, have prevented the erection of buildings which could be used only a short time and must be replaced by structures adapted to the work. Eight substantial buildings afford the facilities now needed and are so grouped that in the near future the Central and Music Halls can be erected, to complete the general plan. Already the large enrolment of pupils, coming, as they do, from more than a score of the states of our Union, is making the proposed buildings a necessity and affording other givers the opportunity to bless humanity that has been so handsomely met by those large-minded donors who have built the structures already erected.

THE EVERY-DAY LIFE OF THE UNIVERSITY is first of all religious. With no cant, with the avoidance of undue emotion, with a constant appeal to Christian manhood and womanhood, men and women loyal to Jesus, seeking less their rights than to faithfully perform their duties, are being reared. For nine months in a year the faculty of Fisk, like those who in large cities man college settlements, day and night seek in every way and by all means to arouse and perpetuate the highest Christian ideals. Added to these are intellectual training, musical culture and a spirit of true gentility. The student body honors scholarship, awakens ambitions, cultivates good manners, frowns upon untidyness of appearance, while by firmly sustained legislation the faculty forbids any display of extravagance in attire. Patches and darns are expected; soiled or neglected garments the school will not permit. In a word, what one would expect to find in a Caucasian institution, composed of pupils of moderate means, with high ideals and gentle manners, are found at Fisk. The choicest of the recently emancipated race are here seeking a training. As always and everywhere, none reach the highest ideal. Some are found who fail to aspire to it; a few are intractable, but to one who recalls the life of the race and the treatment it has received before and since it was freed, life at Fisk is a constant miracle.

THE FISK IDEA is an expression often on the lips of its alumni. It may be summed up in this: The rudiments of learning for all, manual training for those that are adapted to it and will use it in their after life, the best of culture for those who are capable of receiving and employing it. In a word, capacity not color, Christianity not caste, is to decide the question as to the kind of education a youth is to receive, whether he dwell in the North or South, whether he be an Ethiopian or an Anglo-Saxon. Exceeding few in comparison with the vast multitude of their race will be those who receive their diploma at Fisk; but they are to be the leaders of a people sorely needing leadership. And Fisk's determination to rear such leaders is an abiding protest against the spirit which denies to any human being a chance, and a declaration that the Church, like its divine Master, is to minister especially to those who most need help.

FISK PRODUCTS are the test of its work. Each year it publishes to the world its list of graduates, and over against each name what he is doing for the world. It does not hesitate to compare this list with a like catalogue of any institution with equipment equal to its own. It has faith to believe that the demon of prejudice will not always hold its flaming sword to bar true manhood deserving success at the threshold of life. It would do its part to overcome this demon by producing self-respecting manhood, which in the eyes of all true men commands respect.

FISK'S NEEDS are great. It needs such an endowment as shall enable it to decline help from that truest foster mother--the A. M. A. Its chairs professorial and for instructors should be placed upon a permanent footing. In no other way can its fine plant be utilized. If Northern institutions of learning must rely upon endowments to pay from two-thirds to three-quarters of the cost of educating their students, certainly an institution educating the youth of a race scarcely forty years out of the house of bondage, and hence poor beyond all expression, needs vastly more the income of an endowment to supplement the meagre tuitions which its pupils pay. Here is an opportunity for the man of large means to bestow a princely gift, while the man of slender means none the less can invest in the same undertaking.

The man or men who shall thus endow Fisk, will have ever the favor of Him who has declared Himself the friend of the poor and needy.

Fisk's greatest need is an answer to the prayer of God's people for that constant indwelling of the divine Spirit which shall keep in stout heart those who, with personal self-sacrifice, are doing its work.

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CHEYENNE AND ARAPAHOE INDIANS.

REV. W. M. WELLMAN, OKLAHOMA.

Christian work among the Cheyenne and Arapahoe Indians of Oklahoma was first entered upon some ten years ago. It was begun by two Christian Indians who labored with their own people until they were discouraged and the work well-nigh died. Afterwards several young men, one after another, came into the field, but though they were individually earnest, their work did not make much impression. They procured tables, chairs and reading matter and fitted up a room, but nine out of ten of those to whom they were sent could neither read nor write, and of course did not seem to be greatly drawn to current literature. In 1893, however, Mr. and Mrs. G. W. Woodward took charge, and did most excellent service, remaining almost a year until they left to become missionaries in India.

Up to this time, for lack of funds and steady workers, the work had been but poorly organized, and though the men who had been leading were wise, earnest and true, yet as a force for permanent good, it was somewhat in question.

In 1895 Rev. R. H. Harper, coming to take charge, found, he says, one cheap two-room cottage, one pony, an old wagon and harness and besides these a table and a few chairs. He knew that unless more buildings could be procured, the work would amount to nothing. Upon request, the Interior Department set aside two acres of land near the government school for the use of the mission.

The Church-Building Society has at different times extended generous help, as a result of which the mission finally secured a beautiful chapel, with rooms and apartments above and below. Mr. Harper did much excellent service throughout his stay, until 1897, when, his wife's health giving way, he was compelled to leave the field.

I succeeded him at once, and the work went forward, apparently without abatement. I organized the work at the two government schools carefully, and instituted evangelistic work in both. This phase of the work was so successful that on the following Easter, 37 Indian young people gave their hearts to God and were baptized, and on Children's Day, in June following, 29 others came in the same way. A fervent religious interest prevailed in both of the government schools, so that, at Christmas time, 35 others came into the Church on an intelligent confession of faith. This most blessed work could not be kept within the narrow bounds of the schoolroom. It spread to the camp and field. The parents came to me to learn, and I had many requests to go to them and tell them about Jesus, till in at least two places, 18 and 20 miles distant from the Agency, the camp Indians have asked to have a church organized and a house built. On Easter Sunday, 1898, the climax was reached, so far as numbers were concerned, when 67 young people, from ten to twenty-six years of age, from both tribes, gave themselves to Christ, and presented themselves for baptism. The interest is still general though somewhat abated in intensity. Several times in the last few months have smaller numbers united with the Church.

A few weeks ago I returned to my work from the East, where dear friends showed me every courtesy and sympathy possible, and while at the Mohonk Conference of Indian Workers I met many whose hearts and purses were open to pray for and help the helpless and abused red man. During my visit East I found a general interest and sympathy from churches and individuals, and money was put into my hands sufficient to add two or three warm rooms to our parsonage, which we have vacated and turned over to the sick and distressed Indians for a hospital. With the rooms we have just added--work is now going on--this parsonage hospital has one kitchen, one general work-room, two rooms sufficient for four beds, a room for reading and study, a laundry or general purpose room, and a bathroom; this latter, however, we cannot finish at present for lack of money to provide water facilities. Chairs and tables will be put in, and bead and embroidery work, done in both silk and worsted, will be persistently encouraged, so far as funds will allow.

There is attached to the mission a free medical dispensary, to which a great many come. It is, however, only intended to be supplemental to the general medical work under the direction of the stationed Government physician, who is not only a thoroughly trained and competent physician, but a careful and painstaking one as well. A great many questions mingled with doubt are frequently asked us, by those who look upon the Indian more as a curiosity than a human being, or as a painted entity watching for an opportunity to wreak vengeance on the white man. "Do you really think these young people and camp Indians understand what they are doing," etc., etc.

I say, "We certainly do, when a boy or girl, or a young man or woman, no matter what color the skin may be, comes to us of his own will, and says, 'I want to have a good heart and love Jesus and want to be a Christian,' and then in the presence of both white and red scoffers, is baptized and unites with the Church, and lives a consistent and prayerful life, I have no reason or no right to doubt." A few months ago there walked into the church, just as service had begun one Sunday morning, eleven fine-looking Arapahoe Indians. They were not richly attired, but they were clean. Only one could even partially understand my words, but they were quiet and attentive. After service they lingered. I said, addressing the leader, "Coyote, what do you want?" "We Indians come 20 miles, want to talk about Jesus. We hear you talk some days back, down on Big River. You say, God love Indian just the same He love white man. You say, Jesus came to help Indian be good just the same as white man. Indian want good heart, to know how to love squaw and children. Indian love Jesus and Indian give Jesus heart and brain and hand and feet." "Well," I said, "let us pray and ask God." We knelt. I prayed, Coyote prayed, and, with some hesitation, they all, in turn, prayed fervently. I have no doubt they understood, although I have not taken them into the Church yet.

A few weeks ago an old Indian woman with gray hair came into the church. She could not talk much, but in their sign language I asked, "Are you a Christian?" "Yes, yes," she replied; "I could not live if Jesus leave me," and then making the sign as if washing on a wash-board, and the sign for spirit (soul), pointing to my white cuff--Jesus has washed my soul white--do they not understand? Can we, dare we, turn one of these, His little ones, away?

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SOUTHERN FIELD NOTES.

BY REV. GEORGE W. MOORE.

Quite a number of students and graduates of our A. M. A. schools are in business and professional life in northern and western cities, as well as in the South. A growing number of colored youth from the North attend our Southern institutions. Thus Dr. Dubois, the noted negro scholar and writer, came from Massachusetts to Tennessee to take his college training at Fisk University. But it is of the Southern field, as I have seen it during the last six weeks, that I wish to speak.

Our Chandler Institute at Lexington, Ky., is filled with earnest students, under the direction of Miss Fanny J. Webster and her associates. Every year well-trained young people go out from this school to their life-work. During a gospel meeting recently held with the Lexington Church, more than fifty of the pupils of Chandler School avowed their faith in Christ.

The church is built upon the site of an old slave-pen, the key of which is preserved as a relic of those dark days. The neat chapel now stands as a symbol of light and truth to the people. The pastor, Rev. W. L. Johnson, is a graduate of Fisk, and his wife is from Le Moyne Institute. She has taught in our service at Memphis and Mobile.

Some of the most representative and influential citizens are members of our Lexington Church, among whom are the two leading physicians, the supervising principal and several teachers of the public schools.

A directory of the negro in business reports: four physicians, two dentists, two lawyers, an editor, two undertaking establishments, several groceries, a drug store and other business enterprises, besides mechanics, farmers, etc. They support a home for orphans, and maintain a number of benevolent organizations.

The colored people of Lexington hold an Annual Fair at the State Fair Grounds, which is a most attractive feature of Kentucky life. During the week of the Fair the city is crowded, and the daily attendance numbers thousands of the best people of both races. The Negro Fair Association is entirely under the management of colored men, and has a paid-up capital of several thousand dollars.

The thrift and intelligence of the colored people can be seen by the large number of neat and well-appointed homes owned by them.

Plymouth Church, at Louisville, is making hopeful progress under the ministry of Rev. E. G. Harris. Among the members of this church are three teachers of the Colored High School, who are Fisk graduates. The president of the Christian Endeavor is Dr. Whipple, a physician of note, and the superintendent of the Sunday-school is Professor Perry, the principal of a large public school of over a thousand pupils. Some of the most active workers are mechanics and people in humble life.

Rev. Gilbert Walton was present at one of our meetings and gave an interesting address on the work among the people of the mountains of Kentucky and Tennessee.

The colored people of Louisville are also making encouraging, material progress. Dr. Whedbee and other colored physicians have opened a medical school under the auspices of the Colored State College. They have also opened a free sanitarium in the central part of the city, which is supported by the colored people.

Our school at Florence, Ala., is crowded with boys and girls who are eager for an education. Many of them walk in from the country a distance of several miles. Among the pupils are two men who are preachers. Miss M. L. Corpier and Miss Nicholson are in charge of this school. They are both graduates of Fisk University. A revival of great spiritual power was held in connection with the Florence church and school. Four men of mature life and heads of families were among the converts. The church is growing in numbers and influence under the ministry of Rev. R. J. McCann, a graduate of Talladega College.

We visited eight families of the church who lived in the country. In one of these country homes we held a service in which four persons were converted, whom we baptized. Two small children were also baptized. There was joy in that home.

One of the most unique institutions of Birmingham, Ala., is the Penny Savings Bank, under the management of colored men. This bank has stood the storms of several panics and has been in successful operation for more than a decade; it has the confidence of the entire community. Mr. B. H. Hudson, the cashier, a graduate of Talladega College, is a leading member of our Congregational Church.

Rev. Abraham Simmons is pastor of the church. At our closing service at Birmingham, the three principals of the public schools, and a number of teachers who graduated at A. M. A. schools, a graduate of Fisk and now a theological student of Oberlin, several business men, and men and women of humble life, all testified to their loyalty to Christ and joy in His service.

A successful revival service was also held at Knoxville, Tenn., in which more than thirty conversions were reported. I was greatly cheered on Thanksgiving Day by the receipt of twenty-five messages from these young disciples of their love to Christ and desire to serve Him.

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NEWS FROM ARCTIC ALASKA.

W. T. LOPP.