Rev. John Edwards, the successor of Rev. Alfred Wright, was a native of Bath, New York. He graduated from the college at Princeton, New Jersey, in 1848, and from the theological seminary there in 1851. He was ordained by the Presbytery of Indian Territory December 11, 1853.
He became a teacher at Spencer Academy, north of Fort Towson, in 1851, and continued until 1853, when he became the successor of Rev. Alfred Wright as the stated supply of the Choctaw church and superintendent of the academy at Wheelock. At the outbreak of the Civil War in 1861 he passed to California and after teaching two years in San Francisco, served as stated supply of various churches during the next twenty years, having his residence during the latter part of that period at Oakland.
In 1882 he returned and resumed work among the Choctaws, locating first at Atoka. In 1884 he re-opened the academy at Wheelock, and continued to serve as its superintendent until 1895, when it became a government school. He remained the next year in charge of the church. He then returned to California and died at San Jose, at 75, December 18, 1903.
In 1897, Rev. Evan B. Evans, supplied the Choctaw church at Wheelock one year. As its membership of 60 consisted principally of students living at a distance, and they were absent most of the year, the services were then discontinued. A few years later the services were resumed at the town of Garvin, where another stone church was built in 1910, during the efficient ministry of Rev. W. J. Willis.
Rev. Alexander Reid, principal of Spencer Academy, was a native of Scotland, and came to this country in his boyhood. He graduated from the college at Princeton, N. J., in 1845, and the theological seminary there, three years later. He was ordained by the Presbytery of New York in 1849 and accepting a commission to serve as a missionary to the Indians of the Choctaw Nation in Indian Territory, was immediately appointed superintendent of Spencer Academy, ten miles north of Fort Towson.
He was accompanied by Rev. Alexander J. Graham, a native of Newark, New Jersey, who served as a teacher in the academy. The latter was a roommate of Reid's at Princeton seminary, and his sister became Reid's wife. At the end of his first year of service he returned to Lebanon Springs, New York, for the recovery of his health, and died there July 23, 1850. Rev. John Edwards immediately became his successor as a teacher.
Alexander Reid while pursuing his studies, learned the tailor's trade at West Point and this proved a favorable introduction to his work among the Choctaws. They were surprised and greatly pleased on seeing that he had already learned the art of sitting on the ground "tailor fashion" according to their own custom.
The academy under Reid enjoyed a prosperous career of twelve years. In 1861, when the excitement of war absorbed the attention of everybody, the school work was abandoned. Reid, however, continued to serve as a gospel missionary among the Indians until 1869, when he took his family to Princeton, New Jersey, to provide for the education of his children.
While ministering to the spiritual needs of the Indians his sympathies and interest were awakened by the destitute and helpless condition of their former slaves. In 1878 he resumed work as a missionary to the Choctaws making his headquarters at or near Atoka and in 1882 he was appointed by the Foreign Mission Board, superintendent of mission work among the Freedmen in Indian Territory. In this capacity he aided in establishing neighborhood schools wherever teachers could be found. In order that a number of them might be fitted for teaching, he obtained permission of their parents to take a number of bright looking and promising young people to boarding schools, maintained by our Freedmen's Board in Texas, Mississippi and North Carolina. He thus became instrumental in preparing the way, and advised the development of the native Oak Hill School into an industrial and normal boarding school.
In 1884, owing to failing health, he went to the home of his son, Rev. John G. Reid (born at Spencer Academy in 1854), at Greeley, Colorado, and died at 72 at Cambridgeport, near Boston, July 30, 1890.
"He was a friend to truth, of soul sincere, of manners unaffected and of mind enlarged, he wished the good of all mankind."
Uncle Wallace and Aunt Minerva were two of the colored workers that were employed at Spencer Academy, before the war. They lived together in a little cabin near it. In the summer evenings they would often sit at the door of the cabin and sing their favorite plantation songs, learned in Mississippi in their early youth.
In 1871, when the Jubilee singers first visited Newark, New Jersey, Rev. Alexander Reid happened to be there and heard them. The work of the Jubilee singers was new in the North and attracted considerable and very favorable attention. But when Prof. White, who had charge of them, announced several concerts to be given in different churches of the city he added,
"We will have to repeat the Jubilee songs as we have no other."
When Mr. Reid was asked how he liked them he remarked,
"Very well, but I have heard better ones."
When he had committed to writing a half dozen of the plantation songs he had heard "Wallace and Minerva" sing with so much delight at old Spencer Academy, he met Mr. White and his company in Brooklyn, New York, and spent an entire day rehearsing them. These new songs included,
"Steal Away to Jesus" became very popular and was sung before Queen Victoria.
The Hutchinson family later used several of them in their concerts, rendering "I'm a Rolling," with a trumpet accompaniment to the words:
These songs have now been sung around the world.
When one thinks of the two old slaves singing happily together at the door of their humble cabin, amid the dreary solitudes of Indian Territory, and the widely extended results that followed, he cannot help perceiving in these incidents a practical illustration of the way in which our Heavenly Father uses "things that are weak," for the accomplishment of his gracious purposes. They also serve to show how little we know of the future use God will make of the lowly service any of us may now be rendering.
These two slaves giving expression to their devotional feelings in simple native songs, unconsciously exerted a happy influence, that was felt even in distant lands; an influence that served to attract attention and financial support to an important institution, established for the education of the Freedmen.
In the fall of 1881 the Presbyterian Board of Foreign Missions re-established Spencer Academy in a new location where the postoffice was called, Nelson, ten miles southwest of Antlers and twenty miles west of old Spencer, now called Spencerville.
Rev. Oliver P. Stark, the first superintendent of this institution, died there at the age of 61, March 2, 1884. He was a native of Goshen, New York, and a graduate of the college and Theological Seminary at Princeton, N. J. In 1851, he was ordained by the Presbytery of Indian which, as early as 1840, had been organized to include the missions of the American Board.
As early as 1849, while he was yet a licentiate, he was commissioned as a missionary to the Choctaws, and, locating at Goodland, remained in charge of the work in that section until 1866, a period of seventeen years. During the next thirteen years he served as principal of the Lamar Female Seminary at Paris, Texas. His next and last work was the development of the mission school for the Choctaws at Nelson, which had formed a part of his early and long pastorate.
Rev. Harvey R. Schermerhorn, became the immediate successor of Mr. Stark as superintendent of the new Spencer Academy and continued to serve in that capacity until 1890, when the mission work among the Indians was transferred from the Foreign to the care of the Home Mission Board. The school was then discontinued and he became pastor of the Presbyterian church at Macalester. After a long and very useful career he is now living in retirement at Hartshorne.
These incidents, relating to the work of the Presbyterian church among the Indians, especially the Choctaws, have been narrated, because the men who had charge of these two educational institutions at Wheelock and Spencer Academies, were very helpful in effecting the organization of Presbyterian churches, the establishment of Oak Hill Academy and a number of neighborhood schools among the Freedmen in the south part of the Choctaw Nation.
Rev. Cyrus Kingsbury, an early Presbyterian missionary to the Choctaws, was located at Doaksville near old Fort Towson. He secured the erection of an ample church building and rendered many years of faithful service. He died and was buried in the cemetery at that place in 1870.
Doaksville, though no longer entitled to a place on the map, is the name of an important pioneer Indian village. Here the once proud and powerful Choctaws established themselves during the later twenties, and were regarded as happy and prosperous before the Civil War.
Fort Towson was built by the government to protect them from incursions on the part of the wild Kiowas and Comanches, who still roamed over the plains of Texas. The name of Ulyses S. Grant was associated with it just before the Mexican war. The generous hospitality of Col. Garland, who died there after a long period of service, is still gratefully remembered.
During its most prosperous days, which were long before the Civil War, a considerable number of aristocratic Choctaws, claiming large plantations in the neighboring valleys, dwelt there near each other. Some were men of culture and university education, while others were ignorant and superstitious. Some had previously enjoyed the acquaintance and friendship of Andrew Jackson and Zachary Taylor, and greatly appreciated the privilege of manifesting their chivalrous spirit. Berthlett's store, now used as a stable, was a noted trading establishment and place of social resort. Its owner was a native of Canada, who had come to live among the Choctaws.
While living in this beautiful country, where they were paternally protected from poverty at home and the encroachments of enemies abroad it has been said they were so addicted to private quarrels and fatal combats, that there was scarcely a Choctaw family that did not have its tragedy of blood. These fatal tribal feuds, however, seldom occurred except on gala days, and the preparations therefor included a supply of "fire-water."
The old Doaksville cemetery occupies the slope of a hillside near a little stream skirted with timber. Some of the leading pioneers of the Choctaw nation were buried here. The marble tablets that mark their graves were brought by steam boat from New Orleans, up the Mississippi and Red rivers to a landing four miles south. Some of the graves are walled and covered with a marble slab, while others are marked by the erection over them of oddly shaped little houses. In the early days, the full-bloods were in the habit of burying with the body some favorite trinket or article of personal adornment. Many of the grave stones attest the fact that the deceased while living enjoyed a good hope of a blessed immortality through our Lord Jesus Christ.
"From a child thou hast known the HOLY SCRIPTURES, which are able to make thee Wise unto Salvation."
"All scripture is given by inspiration of God, and is profitable for instruction; That the man of God may be perfect thoroughly furnished unto all good works."—Paul
Whilst our religious educational institutions where unsectarian instruction in the Bible is fundamental, have been producing good results of the highest order, those educational institutions where only secular instruction is given, have been contributing a very small proportion of the world's consecrated moral leaders. Of 1,600 home missionaries, 1,503 received their training in Christian educational institutions. Of 600 foreign missionaries, 551 received their training in Christian educational institutions.
It is not correct to say that one standard of education is as good as another. Fourteen American colleges, recently established in China by the Christian Missionaries, though only meagerly equipped, but manned by those of un-questioned Christian character, and teaching the plain saving truths of the Bible, have become educational centers, from which have gone out the leaders in a peaceful revolution that occurred there in 1912, that have brought the boon of civil and religious liberty to one-fourth of the population of the world. Under the beneficent influence of a few Christian leaders this ancient empire has been lifted off its hinges and a new life and spirit of progress have been infused into a civilization, hoary with centuries of stagnant heathenism. In this wonderful transformation, effected by trained Christian teachers, the church and the world have seen the fulfillment of the Bible prediction, "A nation shall be born in a day."
Training for a noble Christian life is many times better than training merely to make a living. The demand for good and true men, to serve as leaders in church and state was never greater than at present. The aim of the church is to supply the world with capable leaders that are "Christ-led and Bible-fed."
A right education knows no limit of breadth. It includes a knowledge of the Infinite as well as the finite. It recognizes the fact that finite things can not be rightly understood without knowing their relation to the Infinite. Our Lord Jesus, who came into the world to make known the will of the Father, "holds in his girdle the key to all the secrets of the universe, and no education can be thorough without the knowledge of Him."
Christian schools are established for the culture of souls. Their aim is to develop men and women as persons to the full extent of their powers for the sake of their contribution to the personal welfare and progress of society.
All things being equal the thorough Christian makes a better mechanic, a better farmer, a better housekeeper, teacher, doctor, lawyer or business man, than one who is not a Christian. It is the work of a Bible school of instruction to equip its graduates with the very best elements of character and progress, and send them forth tempered and polished for the conquest of the world.
The young have characters to be molded, ideals to be formed, capacities to be enlarged, an efficiency that may be increased, an energy to be centralized, and a hope and faith to be strengthened. The Bible, in the hands of the tactful and faithful Christian teacher accomplishes all of these results, by its precepts and interesting biographies.
The Bible, furnishes the young correct ideals of a noble and useful manhood. The common greed for money, position and outward appearance is weighed in the balance and found wanting.
The Bible is the fountain of all true character, and furnishes the means for the betterment of one's self. It furnished the principles and ideals that enabled Washington, Lincoln, Frances Willard, Queen Victoria, Gladstone and others, to achieve greatness as statesmen, rulers or national leaders; and enabled Gary, Judson, Moffat, Livingstone and others to invade dark, dangerous continents that they might become heralds of gospel light and liberty where they were most needed. "Buy the truth, sell it not, and the truth shall make you free," was the ringing message they proclaimed to men, women and children.
A tourist, visiting the famous cathedral at Milan, expressed his great surprise at the wonderful vision and perfect ideal of the man, who designed it. A guide remarked, that the mind of the architect, who wrought out the hundred striking features of the design, was greater than the magnificent cathedral. This led another to remark, "Only a mind inspired by Christ could have designed this wonderful building," How true! The love of Christ constrains his people to bring to his service and worship their noblest powers of mind and body.
When the tourist viewed the works of art, which included some of the world's most famous statuary and paintings, he found the master pieces of Michael Angelo, the sculptor, were Moses and David, both of them characters from the Bible; and the most wonderful paintings were those of the person of our Lord Jesus, the only Redeemer of the world.
Hayden and Handel, two of the world's most famous musical composers, were inspired to write their great choral masterpieces, the "Creation" and the "Messiah" as a result of their careful study of the sacred scriptures.
The best the world has produced in law, literature, poetry, music, art and architecture has been the embodiment of ideals, that have received their inspiration from reading God's Holy Word, and experiencing saving knowledge of the redeeming work of His blessed Son.
Abraham continues to be the "father of the faithful;" Moses, author of the Pentateuch, continues to be the world's greatest lawgiver and leader of men; Joshua effecting the conquest of Canaan on the principle, "Divide and Conquer," continues to be the inspirer of successful military strategists; David author of Psalms, continues to be the world's greatest poet; Joseph, Daniel and Isaiah, continue to be the best ideals for rulers and their counselors; Nehemiah, the best representative of a progressive and successful man of affairs; Peter and John, the most noted examples of loyalty to truth; Paul, the most zealous advocate of a great cause; and our Lord Jesus continues to be the ideal of the world's greatest teachers and benefactors.
"The Bible, the basis of moral instruction in the public school," was the interesting theme of an address it was the privilege of the author to deliver at a teachers' institute forty years ago, when engaged in teaching in central Pennsylvania. The conviction then became indelibly impressed, that the Bible is really the basis of the American public school system. The fact is now noted with a good deal of interest, that the legislature of Pennsylvania in 1913, enacted a law, distinctly recognizing this fact, and providing that at least ten verses from the Bible shall be read every school day, in the presence of the scholars in every public school within the bounds of the state. Every teacher refusing to comply with this law is subject to dismissal.
Every state in the Union should have a law of this kind. The Bible is not merely the book of books, it is the only one that has correct ideals for young people. It awakens the desire for more knowledge and inspires the courage to do right.
Ruskin, in "The Ethics of Dust", referring to the valley of diamonds, remarks that "many people go to real places and never see them; and many people pass through this valley of diamonds and never see it."
One great object to be attained in the education of the mind is to awaken an earnest desire for truth. All real life, whether it be in the school, shop or field, consists in using aright the true principles of life, that are found in the Word of God. Every human heart, that has been illuminated by this Word of Truth, finds that along the pathway that leads to God, there are hidden the gems and jewels of eternal truth, that prevail in every department of life. These gems are hidden only from the careless and indifferent. Those that make a diligent search are sure to find them. This longing desire for truth is not only the mark of a good student, but the assurance also that such a one, if circumstances are favorable will continue to make progress after school days have ended.
Many pupils, during their youthful school days, fail to perceive the real mission of their education. They do not then fully appreciate the real gold of truth, that cultivates in them "those general charities of heart, sincerities of thought, and graces of habit, which are likely to lead them, throughout life to prefer frankness to affectation, reality to shadows, and beauty to corruption." This enlightenment is pretty sure to come to them later, if the Bible has been their daily text book.
The acceptance of the Bible as the Word of God should be regarded as essential, on the part of all teachers of children and youth.
If the Bible is the great fountain of saving truth and the highest authority on human conduct, and it is to be used as a daily text book, then, it naturally follows, the teacher should be "a workman approved unto God, apt to teach and rightly dividing the word of truth." Persons who do not believe in the Bible do not care to teach it, and when they are required to do so, they are pretty sure to vaunt their unbelief. The influence of such teachers tends to establish unbelief instead of awakening a longing desire for more truth.
Emerson in one of his essays, after pressing the fact that the soul is the receiver and revealer of truth, states an undeniable fact, when he says:
"That which we are, we shall teach, not voluntarily but involuntarily. Thoughts go out of our minds through avenues, which we never voluntarily opened. Character teaches over our head. The infallible index of true progress is found in the tone the man takes. Neither his age, nor his breeding, nor his company, nor books, nor actions, nor talents, nor all together can hinder him from being deferential to a higher spirit than his own. If he has not found his home in God, his manners, his form of speech, the turn of his sentences, the build, shall I say of all his opinions, will involuntarily confess it, let him brave it out how he will."
The longings of the human heart are unsatisfied, until the soul finds its home in God, its creator and preserver. Teachers that ignore this fact, lack one thing that is vitally important. Our Lord Jesus, the great teacher, expressed its relative importance when he said: "Seek ye first the Kingdom of God, and his righteousness; and all these things will be added unto you."
James J. Hill, a prominent railroad president recently made this important statement:
"We are making a mistake to train our young people in various lines of knowledge for undertaking the big tasks of life, without making sure also that those fundamental principles of right and wrong as taught in the Bible, have become a part of their equipment. There is a control of forces and motives, that is essential to the management of the vast affairs of our nation, which comes only through an educated conscience; and to fail to equip young men, who are to manage the great affairs of the future, with this control and direction, is a serious mistake of the age and bears with it a certain menace for the future."
In a recent issue of the Assembly Herald there appeared the following very pertinent paragraphs on this subject, credited to the Synod of Tennessee:
"In common with all good citizens, we rejoice in the progress of the cause of popular education in our land. The intelligence of our citizenship is a bulwark to the country. But unless the education of the future citizen is complete and symmetrical, the body politic becomes a body partly of iron and partly of potter's clay. The education of the head and the hand without the heart is not enough.
"The popular education has no place for the heart in all of its splendid equipment. This is not a reflection on the fine system. It is merely the statement of a melancholy fact. The average state school, high or low, is absolutely colorless as to religion. Even the morality that is taught is not the morality of the Christian religion, but of philosophical ethics that differ but little from the ethics of the pagan.
"Our state schools have no place for the God of the Bible, nor for the Bible of the only living and true God. The poetry of Homer and Horace are sufficiently honored, but the finer poetry of Moses, Job and David are unknown in the courses of study of our schools, except now and then as specimens of Oriental song. The wise sayings of Plato and Socrates are reckoned worthy of profound study, while the vastly greater sayings of our Lord Jesus and Paul are unknown. Cicero and Demosthenes are commended as great models of public address, while Isaiah and Ezekiel are seldom mentioned in the four years of college life, or in the longer years of the secondary schools.
"That education is incomplete and inadequate for life's best, which does not include the whole man, and put first things first. If the heart be not educated and the conscience be not enlightened, the best trained hand may strike in a wrong manner, and the best trained mind pronounce wrong judgments.... Our citizenship must be Christian if it is to promote a Christian civilization."
"All nations whom thou hast made shall come and worship before thee and glorify thy name." David.
In commendation of woman's loyalty and sense of obligation to our Lord Jesus, it has been said of her, "She was last at his cross and first at his grave, she staid longest there and was soonest here." In recognition of this fact when he rose from the dead he appeared first to one of them, Mary Magdalene.
To the credit of men of African descent, it may be said, that one of them performed the last act of kindness to our Lord Jesus, and the first individual conversion, of which we have an account in the book of Acts, relates to another one.
Simon, who assisted Jesus to bear his cross to the place of crucifixion, was a native of Cyrene in North Africa. The eastern church canonized him as Simon, the Black one, because his was the high and holy honor of bearing for the weary Christ, his cross of shame and pain. Our Lord Jesus was not long in the black man's debt. A few hours later, he paid it back by bearing for him all his weary burdens, on the very cross the African had borne for him. That was a good start for the Black man.
Philip, directed by an angel of the Lord to go south and join himself to the chariot occupied by the Eunuch, a man of great authority under the Queen of Ethiopia, found him reading the prophet Isaiah. Explaining the scriptures to him the eunuch confessed his faith in Jesus, was baptized with water found at the roadside and resumed his journey, homeward from Jerusalem, rejoicing. The record of this Black man's conversion is the first one of an individual in the book of Acts.
The religious trait of the American Negro has often been the subject of favorable comment. He has never, in all his history, been swayed by the false teachings of infidels, atheists or anarchists.
Dan Crawford, a Scotch missionary, the successor of Livingstone in the central part of the dark continent, recently stated he had discovered the fact, that the most ignorant and degraded natives of central Africa, have a religious instinct, that includes a belief in one God and the immortality of the soul.
Penetrating the jungles of the interior beyond the reach of a previous explorer, he found a tribe of nearly nude cannibals. He saw one of them eating human flesh. Meeting Ka la ma ta, their chief, the next day in the presence of several hundred of his tribe, he made special inquiry in regard to their knowledge of God. The result was an astounding surprise.
Kalamata, gave their name of God as Vi de Mu ku lu the Great King. When further questioned he said:
"We know there is a God for the same reason we know where the goats went on a wet night, when we see their deep foot-prints in the mud. We see the sun and the sun sees us. We see the wonderful mountains and the flowing streams, and both tell us there is a God. He is the one who sends the rain. No rain, nothing to eat; no God, no anything."
Concerning a future life he expressed the thought, the body is the cottage of the soul. The dead do not really die. When one dies they do not say, "he departed", but "he has arrived."
The American Negro, like his native ancestor, has always manifested this religious instinct.
Under the influence of a natural instinct the bee invariably builds its cell in the same form for the next brood and the storage of honey for it; the butterfly prepares the cradle and food for offspring it never sees, and the migratory birds follow the sun northward in the spring and southward on the approach of winter. All this is natural instinct.
Religious instinct is something very different from the natural instinct of any creature. It is a natural power possessed by man alone, and has its sphere in the human conscience. Paul, writing to the Romans in regard to the barbarians of his day, observed, "God is manifest in them, for the invisible things of God, even his eternal power and God-head, are clearly seen by the things that are made."
The Negro in America has always been loyal and patriotic. He has rendered a voluntary service in the army and navy of the United States that is worthy of special commendation. The records of the war department show that the number of colored soldiers, participating in the several wars of this country was as follows:
| Revolutionary War, 1775-1781 | 3,000 |
| War of 1812 | 2,500 |
| Civil War, 1861-1865 | 178,975 |
In the war with Spain in Cuba in 1898 the first troops that were sent to the front were four regiments of colored soldiers, and the service they rendered was distinguished by bravery and courage.
In 1860 the number of Negroes that were in a state of slavery was 3,930,760. In 1910 their number in the southern states had increased to 9,000,000; and in the northern states to 1,078,000.
The Emancipation Proclamation of President Lincoln was issued January 1, 1863, but it was preceded by a preliminary one on September 22, 1862, that gave the public a notice of 100 days of the coming event.
The Act of Emancipation that severed the relation binding them to their masters, left them in a very forlorn and deplorable condition. They were homeless and penniless in a country, that had been rendered more or less desolate, by the ravages of war and bloodshed. No provision had ever been made for the spread of intelligence among them. It has been estimated that only about five per cent of them at that time could read and write. Their homeless and illiterate condition rendered them comparatively helpless and dependent.
In 1885 the number of voters enrolled among the Freedmen was 1,420,000 and of these as many as 1,065,000 were then unable to read and write. These illiterate voters then represented the balance of power in eight southern states and one sixth of the national electoral vote. This was a matter of vital importance to the nation as well as the states.
In 1900 the percentage of the Freedmen that could read and write had been increased to 55.5 per cent and in 1910 to 69.3 per cent.
At this latter date however only 56.3 per cent of their children, of a school age, were enrolled as attending school, which left more than one million yet to be provided for.
The first day school among the Freedmen was established at Fortress Monroe, Virginia, by the American Missionary Association on September 17, 1861. This school became the foundation of Hampton Institute, to which the ragged urchin wended his way on foot and slept the first night under a wooden pavement, that has since been known as Booker T. Washington.
In 1862 similar schools were established at Portsmouth, Norfolk, and Newport News, Virginia; Newbern and Roanoke Island, North Carolina, and Port Royal, South Carolina. In December of that year Gen. Grant assigned Col. John Eaton the supervision of the Freedmen in Arkansas, with instruction to establish schools where practical.
After the Emancipation Proclamation of January 1, 1863, schools for the Negroes began to be established in those parts of the south occupied by the Federal armies, General Banks establishing the first ones in Louisiana.
In 1865 the Freedman's Bureau was established, and it made the maintenance of schools one of its objects until 1870, when it was discontinued. The work has since been left to the supervision of the several states, aided by the generosity of the friends of Christian education through the missionary agencies of their respective churches.
It is estimated that since 1870 the Freedmen, who constitute nearly one half the population of the southern states have received for the support of their schools, only one eighth of the public funds appropriated for the maintenance of common schools. In the rural districts teachers only are furnished, and these are supplied on the condition the Freedmen in the district build, furnish and maintain the school building, the same as they do their church buildings.
The number of free Negroes in the United States in 1860 was 487,970. The states having the greatest number of them were Pennsylvania, New York, Ohio, Maryland, Virginia and North Carolina.
A few of these had become graduates of colleges before the war and were thus fitted for intelligent leadership. The beginning and increase in number of these colored college graduates has been as follows; In 1829, 1; in 1849, 7; in 1859, 12; in 1869, 44; in 1879, 313; in 1899, 1,126; and in 1909, 1,613. About 700 of them have graduated from our northern colleges the largest number having attended Oberlin college at Oberlin, Ohio, and Lincoln University at Oxford, Pennsylvania. In 1910 the whole number that had graduated was 3,856.
The 50th anniversary of the Emancipation Proclamation was observed by a number of the states in September, 1913. In Pennsylvania it consisted of an exposition at the city of Philadelphia, that lasted one month. The exhibit, showing the progress of the negroes from their infantile condition of 50 years ago, was characterized as "wonderful", and the occasion, one for devout thanksgiving and encouragement on the part of those, who have labored patiently and faithfully for their civil, social, moral or religious development.
The Presbyterian was the only one of the white churches that attempted an exhibit of its work at this exposition. Its exhibit consisted of photographs of churches and schools, and accounts of the results of the work. It included specimens of industrial work done in the schools by the sewers, cabinet workers and other artisans. It was under the direction of Rev. John M. Gaston, field secretary of the Presbyterian Board of Missions for Freedmen.