The following reminiscences of early times at Forest church are narrated for their intrinsic as well as historic interest. The first one reveals an order of service, that is very general in the colored churches. It is one that affords the deacon, if he be a man so disposed, to spontaneously introduce considerable native wit and humor into the part of the service entrusted to him; and if he does, it very naturally prepares the way for unexpected shouts of joy and gladness on the part of those who are emotional or subject to the sudden impulse of ecstatic delight.
Forest Chapel, as is suggested by its name, was located in the large and dense oak forest along Red river eight miles south of Wheelock. Its post office has been successively, Wheelock, Fowlerville, Parsons and since 1906 Millerton. The Forest church was organized by Parson Stewart about 1886, and was served by him once a month the next seven years. In 1898 it became a remote part of the field of Rev. William Butler of Eagletown, who also endeavored to visit it once a month.
The chapel was a lonely, dingy and dilapidated building, inside as well as outside. It was about 20 by 30 feet and was built entirely of rough lumber. The side walls consisted of one thickness of wide inch boards, nailed at the top and bottom, and having a thin strip over the cracks on the outside. The roof was covered with long, split, oak clapboards, that invariably look black and rough at the end of a year. The pulpit consisted of a box-like arrangement that stood on a small platform at the center of one end. The seats consisted of a half dozen rough benches without backs, that could be arranged around the stove in cold weather, or in three fold groups for a picnic dinner, the middle one being used for a table on such occasions and the other two for seats around it. No paint or even white wash ever found a place on this building. It was the largest and best building in the neighborhood, and the popular resort for all of their social gatherings.
The leading men of the congregation consisted of two elders, both venerable and devout survivors of the slavery period, neither of whom could read, and a deacon, who was one of the only two of the older people who could read a little.
It was regarded as the duty of the deacon to "lift the collection" at the Sabbath services. This gave him a very prominent part in the services, for the collection is not lifted by passing the hat or basket, but each contributor, after the general call brings their offering and lays it either on the pulpit or a little stand near it. However novel this arrangement may at first appear to those unaccustomed to it, it must be remembered that a method somewhat similar to this was in use in the Temple in Jerusalem, when our Lord Jesus, taking his seat opposite the treasury, saw the poor widow cast in her two mites and commended her very highly.
It was not unusual for the deacon to announce before hand the amount needed and then, as the offerings are presented, to state the amount received from time to time, until finally the whole amount is obtained. This part of the service was always enlivened by singing some soul-stirring songs, that everybody could sing. Occasionally it would take the form of a good natured rivalry, as to which could appear the most happy and joyous, the deacon, vociferously announcing from time to time as their offerings came in, the latest result of the collection, or, the people, whose merry singing would occasionally develop into a shout of ecstatic enjoyment, on the part of one or more of their number.
The early preachers, having monthly appointments, were always very faithful in exhorting and encouraging the elders of their distant congregations to maintain regular Sabbath services, for the study of the Bible and Catechism, and a mid-week meeting for praise and prayer. The people were encouraged to attend all these meetings and cordially co-operate with the elders in making them interesting and instructive.
The older generation at Forest was one that had a foretaste of slavery in their early days, but not a day of school privileges, except as the Bible was read or taught at their meetings on the Sabbath. The lack of school privileges in the neighborhood and its remote seclusion from the outside world, had the effect of leaving these colored people to continue their primitive ways and methods of doing things, to a later date than in many other more highly favored communities.
The following narrative contains an account of the mid-week meetings held at Forest about the year 1897 when Miss Bertha L. Ahrens, a white missionary teacher of our Freedmen's Board opened a mission school in the chapel. It shows how the people, that lived in the gross darkness of utter ignorance, groped for the light and earnestly endeavored to extend it, when the gospel was first presented to them.
The mid-week meetings are held regularly when not prevented by rain or cold weather. The people live in little shanties scattered through the timber near springs of water and are poorly clad. In good weather they "begin to gather" about 8:30 p. m. and continue to "gather" until 9:30, when Elder "B." taking his place at the left of the pulpit, "reckons that they's all here that's going to com." Elder F. sits down beside him and neither of them can read. Deacon L. who serves as chorister, occupies a shortseat in front of the pulpit. The wives of the elders, the lady missionary and other leading sisters occupy seats—a bench—at the right of the pulpit.
The meetings are opened by the deacon, who reads two lines of a hymn and, winding out a tune, the people unite in singing them. Two more lines continue to be read and sung until the hymn has been completed.
When the deacon is not present Elder "B." says: "Will some of you select something to sing?" If no brother is present, who can read, a sister or the missionary, or perhaps one of her school boys, may "line out" a hymn and may even "raise it" but the tune must be one "the old folks can sing." If the one who "raises the tune" breaks down with it, any one may pick it up and go on with it to the end of the two lines that have been "lined out."
The missionary's organ is in position ready for use, but it must be silent in the prayer meeting, and also at the preaching service. It is a new and troublesome innovation. It takes the prominence in the singing, that belongs to the officers of the church. The missionary cannot wind and slur the tunes on it, the way the old folks have learned to sing them, and it robs the singing of its old-time sweetness and power. The organ therefore remains silent.
After the first hymn, Elder "B." who never allows any one else, not even the preacher, to lead the prayer meeting, now calls on some one to "read us a lesson from the Bible." This was an innovation introduced into the prayer meeting after the arrival of the lady missionary. It is at first merely tolerated, comments and explanations are strictly forbidden. These restrictions in regard to the Bible in the meeting were due to the influence exerted by the wife of Elder "B." who had been the first real leader of the church and was still regarded as a "mother in Israel, whose opinions should be respected." She felt that God had taught her by visions and dreams, and believed he would teach others the same way. Elder "F." however, is not satisfied till he and others have heard the "Word of God" and permission to read it is given.
"Down to pray," is the next request of the leader, and the voice of every one present is expected to be heard in this part of the meeting. A sister, whose seat is near a window, begs the Lord to "come this-a-way, just a little while, to lay his head in the window and hear his servant pray." A brother near the front door responds approvingly, "Yes sir," and bids him, "Walk in, and take a front seat." The prayer of a devout sister after one or two petitions, becomes an earnest exhortation to all the sinners to repent and be saved.
Some seemed to believe their prayers have to travel long journeys and are better long than short. Some prayers are chanted with a pleasing variety of the voice, while others are agonized by using many repetitions. All are witnessed to by "amen" and similar words of attestation; for these are "live christians", and have no use for "dead meetings."
Elder "F." who sits beside the leader, sometimes insists on "making some remarks." If the leader whispers to him "make it short," and he does not give good heed, the starting of a familiar hymn is the method adopted to "bring him down."
At a meeting held on the forenoon of Christmas, Elder "F." was feeling too happy and grateful to restrain himself. His theme was "Our Wonderful Saviour," and he began to exhort sinners to open their hearts to him. He became so absorbed in the greatness and importance of his theme as not to heed the usual whisper of the leader or even the starting of the familiar hymn. The situation is one of embarrassment to the leader. The one that proves equal to it is Elder "B.'s" wife. She walks over to him, grabs him by both arms and pushes him down on his seat, saying, "Bud, you talks too much, sit down now and keep still." She laughs as she says this, the elder smiles as he sits down, and the meeting proceeds in good form.
The usual way of closing the mid-week meeting was about as follows: Elder "B." says, "Well we's done about all we can do. Let us sing something and go home." If elder "F." does not call for the new hymn, they have recently learned from the organ.
"Lord dismiss us with thy blessing," they stand and sing a familiar one. Elder "B." then says: "Amen!" and dismisses the congregation with a wave of his hand.
In the Sunday school the attitude of the people toward the Bible, the organ and the lady missionary was altogether different. Here she is the recognized leader, both in the singing and Bible instruction. As they profit by her instruction, and listen a few times to some of their familiar hymns on the organ, the younger people manifest pleasure and delight and the early prejudices of the older ones are gradually forgotten.
The first elders of Forest church were Simon Folsom, Charles Bibbs and Lee Bibbs. Charles Bashears was soon afterward added to their number and died in 1912. His wife exerted a leading influence in the earlier years of this church.
The allotment of lands in 1905 made it necessary to move Forest church to another location; and in 1909, it was moved about two miles east in the valley of Red river.
"Seest thou a man diligent in his business, he shall stand before kings, he shall not stand before mean men."
About October 1, 1888 Mr. and Mrs. James F. McBride arrived to take charge of the work as superintendent and matron. Their arrival was the occasion of another joyful meeting on the part of the colored people who came to see the "suptender, and express their great joy over the new start that was to be given the school."
Mrs. McBride at a later date, referring to the appearance of things on the day of their arrival at this, their new home, wrote:
"I can still see how the old log house looked as we drove up; so dilapidated. A broken down porch ran along the front of it, and we had to climb over an old rail fence to get to it. Our first meal was corn bread made with water—without salt—and stewed dried peaches."
When the school opened they were assisted by Miss Carrie Peck, Celestine Hodges and Mary Grundy.
A new era was now inaugurated in the management of the school. Ownership as yet extended only to the farm buildings, which consisted of the old log house, and barn, purchased from Robin Clark, and the new school building. The first effort was now made to utilize two small fields of cleared land and the neighboring timber to raise stock and crops for the local support of the school.
In 1889 a commodious Girls' Hall was built having ample facilities for carrying and boarding a considerable number of students. The enjoyment of anything like ordinary home comforts on the part of the teachers began with the occupancy of this building. It became the home of the family of the superintendent, teachers and the girls; and the old log house was fitted up for occupancy by the boys. An additional room was also added to the school building.
As the patronage of the school increased Mr. McBride felt there was need for a suitable Boys' Hall. He made the plans for it and, enlisting the interest of the women of Indiana, they provided the money for it. On January 29, 1892, after three and one half years of faithful service and before his hopes could be realized by merely starting the work on the new building, his death occurred and the progress of the improvement work was again arrested.
Mr. McBride was educated at Hanover, Indiana, and had previously taught in several other schools. He was an active christian worker and had been ordained a ruling elder in the Presbyterian church. He anticipated the future needs of the school by planting fruit trees, that, during these later years, have borne bountiful crops of fruit.
The other assistants of Mr. McBride were Mary Coffland, principal in 1889 and assistant principal 1890 to 1892; Miss Priscilla G. Haymaker, who returned to serve as principal in 1890 and continued until 1896. Other assistants were Anna McBride, Bettie Stewart, colored, and Rilla Fields who served from the fall of 1891 to the spring of 1895.
During the next eight months the management of the institution devolved upon Mrs. McBride; and she continued to serve as matron until the spring of 1899, a period of eleven years. She gave to this institution many of her best years for service, and the best work of her life. She became specially interested in a number of young people at Oak Hill and aided them to attend other schools of our Board. She is now living at Coalgate, Okla.
On October 1, 1892, Rev. Edward Graham Haymaker became superintendent and continued to serve in that capacity until the spring of 1904.
The following extracts, from a circular announcement, sent out in script form, for one of the early years of this period, are full of historic interest.
"Oak Hill Industrial school for colored children is situated 5 miles north of Red river and 25 miles east of Goodland, the nearest R. R. station. School opens Oct. 2nd and will continue for a term of six months. It is important that all who attend be on hand at the opening. The sum of $10.00 for citizens and $12.00 for non-citizens will be charged which must be paid in advance, or assurance given for its payment. The price of tuition has been raised by the Board as the Choctaw fund seems to be cut off. It only amounts to 1 cent a meal or 3 cents a day for board and 1½ cents for lodging. Cheap enough. The Board pays the large part of the bill.
Shoes must in all cases be provided by parents and guardians. Girls will be provided with other articles of clothing as far as possible, but no such provision can be made for boys. Books for all will be provided free, and all will be required to work certain hours each day. Boys will not be allowed to use tobacco.
A course of study has been arranged and pupils completing the course will be given a diploma, which will admit to any of the higher schools under the Board.
E. G. Haymaker, superintendent."
During this period a Boys' Hall was erected in 1893, a laundry and smokehouse in 1895. In 1902 the school building was moved from the oak grove at the railway to its present position on the campus and the height of it increased.
Most of the pupils were boarders and most of them were girls. The girls were encouraged to learn to sew that at Christmas they might be the wearers of a new calico dress made with their own hands.
All were required to read the Bible and encouraged to commit the shorter catechism, the World's briefest and best commentary on the Bible.
Rev. E. G. Haymaker was a native of Newlonsburg, Westmoreland County, Pa. He graduated from Washington and Jefferson College in 1885 and from the Western Theological Seminary at Pittsburgh, in 1890. In 1887 he was licensed by the Presbytery of Blairsville, and in 1890 was ordained by the Presbytery of Kittanning. After serving Midway and Union churches, Cowansville, Pa., two years, on Oct. 1, 1892, he became superintendent of Oak Hill and continued until the spring of 1904, eleven and a half years.
Mrs. Haymaker, who became matron of the Boys Hall in 1894, was a native of Pennsylvania and was educated in the public schools and Wilson Female College at Chambersburg. She was a teacher at Wheelock Academy at the time of her marriage in 1894.
During the period of service on the part of these and all previous helpers the necessaries of life had to be hauled long distances. The daily supply of water had to be hauled one and a half miles. The nearest post office most of the time was at Wheelock, ten miles east. Previous to 1902, when Valliant was founded the nearest trading stations were Paris and Clarksville, Texas, and from 1889 to 1903 Goodland, twenty-eight miles west. All the surfaced lumber in the Girls' and Boys' Halls, built in 1889 and 1894 had to be hauled from Paris.
Travel over the rough crooked trails and unbridged streams in the timber, whilst not unhealthful in good weather, was always a slow, tedious experience, rather than a source of pleasure. To live at Oak Hill meant to enjoy a quiet secluded home, so far removed from the currents of the world's activity, as to be almost unaffected by them.
Mrs. McBride continued to serve as matron until 1899, a period of ten years. The school had then a history of 13 years. On reviewing the signs of improvement and progress among the colored people that might be attributed to the good influence of the Oak Hill school, she wrote as follows:
"The community has greatly changed since this school was established. When Mr. McBride and I went to the field murders were common in the neighborhood of Oak Hill, but they are rare now. The people are now improving their places, cultivating more land, planting orchards and building board houses, having several rooms. They have more stock than formerly and their outlook seems hopeful; but alas! their religious life is sadly neglected. One half the pupils are from Presbyterian families, and those who come from other denominations learn to love our church, its doctrines and form of worship."
Parson Stewart of Doaksville, who had been the faithful pastor of the Oak Hill church from the time it was founded in 1869, continued to serve it once a month until the spring of 1893, a period of 24 years. He was then at the age of 70 honorably retired from the active ministry, and the superintendent of the academy, became his successor in the pastorate of the Oak Hill church.
The other assistants, during the period Mr. Haymaker was superintendent were as follows:
Principals: Anna T. Hunter, 1895 to 1901; Sadie Shaw, 1898-9; Carrie E. Crowe, 1901 to 1903; Verne Gossard, 1903 to 1904.
Assistant Teachers: Mattie Hunter, 1895 to 1901; Mrs. Mary Scott, 1901-1903; Jessie Fisher, 1903 to 1904; Rilla Fields, 1892 to 1895; Howard McBride, 1892-93.
Assistants in the Cooking Department: Mary Gordon, 1894-5; Fannie Green (Col.), Josephine McAfee (Col.), Sadie Shaw, 1897, Lou K. Early, Josie Jones, Lilly E. Lee, Mrs. Martha Folsom (Col.), 1902-3, and Mrs. Emma Burrows, 1903-4.
Matrons: Mrs. M. E. Crowe, 1899-1903; Carrie Craig, 1903-04.
of Huntsville, Ohio, were educated, Mattie in Indianapolis and State Normal at Terra Haute, Indiana, and Anna in similar schools in Ohio.
Anna taught at Wheelock, I. T., from 1885 to 1890, under the Home Mission Board, and then three years under the Freedmen's Board at Atoka. In 1895 she became a teacher at Oak Hill and, serving one year as an assistant, served four years as principal 1896 to 1901, being absent in 1898.
Mattie was an assistant at Oak Hill from 1896 to 1901, having previously taught at Wheelock two years, 1889 to 1891.
The work of these sisters at Oak Hill was greatly appreciated. A number of the views of the early days, that appear in this volume are due to their thoughtfulness, and skill in the use of a Kodak.
Mrs. M. E. (Rev. James B.) Crowe in 1899 became the successor of Mrs. McBride as matron of the Girls' Hall and continued until the spring of 1903. It seemed to her like the dawning of a new era in the life of a Choctaw Negro girl, when she entered a Christian training school like Oak Hill. After an opportunity for observation she wrote as follows:
"It gives us no small satisfaction to see the rapid improvement during the first year on the part of those who come to our school. It is very gratifying to witness the surprise of their parents, when they return after the lapse of a few months. This work may seem small when compared with the great South; but these Choctaw Negroes are ours now to mould as we will. The time is near when this country will be thrown open to white settlers; the hordes,—both white and black—will then pour into this section and our opportunity will be gone if we do not seize it now. We have had this year the clearest evidence of God's approval of this work. Oak Hill needs much in the way of facilities. We are thankful for every word of sympathy and the help received this year from societies and friends. I would like to speak of individual pupils; of the transformation we see going on in their characters, and also of their efforts to profit by the instruction given."
Rev. James B. Crowe, in 1887 had charge of the Presbyterian church of Remington, Indiana. In 1890 he was appointed by the Freedmen's Board to serve the colored people at Caddo and Atoka. Anna and Mattie Hunter were then teaching at Atoka, and Mrs. Crowe became a teacher at Caddo. In 1893 her health failed and, returning to the North he died soon afterward. Later Mrs. Crowe became matron at Oak Hill. She is now living at Hartford, South Dakota.
When Oak Hill became a boarding school and a heavy draft was made on the old well, that at the first had attracted the school there, it "went dry." After this unexpected occurrence it never furnished an adequate supply of water for the school and stock. During all of the 90's great inconvenience was experienced in securing and keeping on hand an adequate supply during term time. When the supply was exhausted the work in the laundry and kitchen had to stop, until a new supply was obtained.
The nearest sources of supply, during this "lack of water" period, were Clear Creek and a large spring near it, both one and a half miles distant. At first two barrels were used to haul water and the team had to make daily trips during term time. Later a long water tank, that held a wagon load, was substituted for the barrels. Hauling water in barrels kept two boys out of school a considerable part of their time. They did not seem to care, yet the feeling prevailed that it was not right.
In the fall of 1899 when Mrs. M. E. Crowe became matron, the lack of water was so distressing it was made the subject of prayer. Mrs. F. D. Palmer, a secretary of the Board visited the school at this period and after an address, the question was asked, "How many will join in prayer for water to be given Oak Hill?" Quite a number responded and, at the ringing of the retiring bell, a circle of prayer would form in the girls' sitting room and sentence prayers were offered for that one object.
About three weeks later, Mrs. Palmer met the women of the First Presbyterian church, Wilkinsburg, Pa., and, among other needs of the schools visited, referred to the urgent need for water and a cook stove with a large oven at Oak Hill. At the close of her address an elderly lady, Mrs. Rebecca S. Campbell, arose in the back part of the room and said, "My sister-in-law, Anna E. Campbell, taught in that school some years ago; and I will give one hundred dollars for a good well and wind wheel for it, that it may be a useful and worthy memorial of a dear son, Frank Campbell, who died at thirty in 1900, and of Annie's work in 1888."
The Endeavor society added fifty dollars for a large cook stove that would serve as an oven.
In this reminiscence, the faithful teacher, the circle of prayer, the visit of the secretary, the address, and the presence at the meeting of a woman with a responsive heart and offering, seemed links in a chain of providential circumstances, that made those who were interested feel sure the school at Oak Hill was "precious in the sight of the Lord." Their prayer for water had been heard and the answer was assured.
In 1903 this difficulty was overcome by placing an aeromoter over the well, sunk the previous year, to do the pumping for the stock. The stock then enjoyed the free range of the timber and consisted of considerable herds of cattle and hogs.
In the early spring of 1903, writes Mrs. M. E. Crowe, matron, one of the girls became ill and feared she was going to die. A special bed was made for her in my own sitting room.
After her recovery Mrs. Crowe wrote Mrs. Mary O. Becker, Mexico, N. Y., a personal stranger but previous contributor to the school, soliciting her aid to provide a hospital or separate room for the care of sick girls.
A favorable response was received. A partition was removed to make a long room and provide for a stove. Soon afterwards there was received from the Women's Missionary Society represented by Mrs. Becker, three single beds, bedding, gowns, slippers, sponges, water-bottles and all the other articles necessary for the complete equipment of a sick room, including three changes of clothing for the sick.
The promptness of this response and the generosity of the donation, awakened feelings of heartfelt gratitude, on the part of the recipients.
A few years afterwards Mrs. Crowe related this incident to a group of ladies at Mitchell, South Dakota, standing in the recess of a bay window.
The pastor of the church, now an evangelist, was busy in an adjoining room, separated only by a curtain. The reference to Mrs. Becker attracted his attention. At the close of her remarks he entered the room and stepping to the window, pointed to some pictures and said:
"These pictures at your side are of Mrs. Becker's home and son. She helped me to get an education. That may not have meant much to others but it meant a great deal to me. It was a fulfilment of the promise.
"I will guide thee with mine eye."
Mrs. Crowe further states, "Many that were under my care became christians and I know that many of them are now doing great good.
"One, when leaving for home at the close of the term, remarked, "All things are going to be different with me at home, but I'm goin' to try to live a christian."
"They need to be taught how to live as well as to die; So many have died. They are not careful of their feet.
"They are unable to get good books at reasonable prices, and the shoddy stuff they do read only tends to make them dreamy and careless."
Carrie E. Crowe, principal teacher at Oak Hill 1901 to 1903, and again in 1905, is one to be remembered as having devoted her best years and noblest gifts to the educational work among the Freedmen. It was during the early 80's and through the influence of her cousin Mrs. R. H. Allen, D. D., whose husband was then in the beginning of his work as secretary of the Presbyterian Board of Missions for Freedmen, she was led to consecrate herself to this greatly needed work.
Her first commission was as leading teacher in Scotia Seminary, Concord, North Carolina. During one of the vacations while here, she and Miss D. J. Barber developed a new school at Hendersonville, North Carolina that was continued a number of years under the care of our Freedmen's Board and the personal direction of Sadia L. Carson.
During another vacation she developed a school at Nebo, Marion county, N. C. This school came to be known as the Boston Mission. While she was caring for it, her father, who was a Colporteur of the American Tract Society, and her mother came and made their home with her. The maintenance of this school was not pleasing to all the people of that community; and when a total abstinence organization was effected and some regarded it as a menace to the local illicit manufacture of intoxicating liquors, the ill feeling was manifested by the complete destruction and loss of their home. Her parents were so distressed over this destructive work of the "white caps" and the seriousness of the loss sustained that both died a few months later at Durham, N. C.
After the experience of these great trials that came in quick succession, she was requested to open a day and Sunday school and visiting Mission, among the operatives of the Pearl Cotton Mills at Durham. When failing health made it necessary to relinquish this work, it was extended to the other mills at that place and continued by the women of the Southern Presbyterian church, at whose request this work had been originally undertaken.
On resuming work under our Freedmen's Board the first year was spent at Nottoway, near Burkeville, Nottoway county, Virginia.
The next year, 1897, the Mary Holmes Seminary, destroyed by fire at Jackson Jan. 1, 1895, was rebuilt and re-opened at West Point, Miss., by Rev. Henry N. Payne, D. D. and she became the principal teacher in that institution. On March 6, 1899, their principal building was again destroyed by fire. After three years of faithful service and another sad experience that tended to impair her health, she became in 1901 principal at Oak Hill Academy, Indian Territory, but after two years, by special request, returned and resumed her former position as leading teacher at West Point, taking with her two pupils from Oak Hill, Lizzie Watt and Iserina Folsom.
In the fall of 1905 she returned to Oak Hill Academy and remained until the month of February following, when she was called to the bedside of the late Mary Holmes at Rockford, Illinois.
Her work since that date has been limited to more healthful localities, namely Gunnison, Utah, and the Spanish Mission in Los Angeles, California. At both of these places she served under commissions issued by our Board of Home Missions.
She is now enjoying the rest of a quiet and frugal life in retirement at Escanto, California, within easy distance of a brother and wife, whose kindness is constant, and having as a companion, a friend, who is as a sister in their modest home.
Her last teaching among the Freedmen was at Oak Hill Academy and she seemed to have a special interest in the young people of that section. This interest was awakened by the fact that during her first term of service at West Point several girls were sent there from the vicinity of Oak Hill, which was then represented as a new country, without previous educational and good church privileges.
She had the earnest desire to follow these girls when they returned to their home communities to see to what extent their christian training at West Point would tend to elevate and ennoble their own lives and through them the lives of others.
This is the desire of every friend of Christian education. It cannot be given too great emphasis. Pupils that give assurance they will "make good" find that there are friends somewhere, when their need is known, ready to "help them to help themselves." It ought to be a source of constant and life-long encouragement to every pupil, specially aided by friends in any of our christian educational institutions, to know that the personal interest of their teachers and friends follows them through life to see and know, that they have profited by their youthful christian training. They are expected to be teachers and leaders in thought and action in their respective communities.
"And Hannah took Samuel to the Temple of the Lord and said to Eli, the priest; I have lent him to the Lord as long as he liveth."
The object of this chapter is to note the names and careers of a number of the young people that during the early days, were sent or encouraged to attend other educational institutions. As early as 1884, two years before Miss Hartford came to Oak Hill, Rev. Alexander Reid, of Atoka took the lead in arranging for two young men to go to Biddle University, Charlotte, North Carolina, and five young ladies to Scotia Seminary, at Concord, North Carolina. Later the teachers at Oak Hill aided and encouraged others to attend these and other christian institutions of learning established elsewhere by our Freedmen's Board. The present is an opportune time for noting the results, in the way of increased happiness and added usefulness to these young people by one or more years of special training in youth.
In 1884 Richard D. Colbert of the Beaver Dam church was sent to the preparatory school at Biddle University and remained till June 1887. After his return he taught school eleven years. He was then licensed by the Presbytery, and has been preaching the gospel ever since that time.
In 1884 Henry Williams of Doaksville, (Fort Towson) was sent to Biddle University and remained three years. On his return he became a teacher of public school and in 1892 married Annie Ball.
In 1884 Celestine Hodges a daughter of Samuel and Charlotte Hodges, Wheelock, was sent to Scotia Seminary and remained four years. On her return in 1888, she became a teacher and has been teaching most of the time since, serving the first two years as an assistant at Oak Hill.
She became custodian of the buildings, after the departure of Miss Hartford, and was teaching the Oak Hill school, when Mr. McBride arrived a month or so after its opening. Two years later she founded a school and Sunday school along Sandy Branch, that a few years later developed into the church, that bears that name. She is now located upon and improving her own farm southwest of Antlers.
In 1884 Susan Homer, daughter of Wiley Homer, Grant, was sent to Scotia Seminary and remained two years. On her return she served as a teacher until she married Albert Brown. She is now a widow, occupying and improving her own farm, near Grant.
In 1884 Marie Jones and her sister Fannie Jones, daughters of the late Caroline Prince (1911), and Virginia Shoals, daughter of J. Ross and Harriet Shoals, all from the Oak Hill church, were sent to Scotia Seminary.
Marie Jones after spending some time at school engaged in teaching and later became the wife of Mr. Sands, a Methodist minister, now located at Kingston, New York.
Fannie Jones remained at Concord, going to school and working in the city until 1898, when she located at St. Louis, where she became the wife of Mr. McNair, and taught school a number of years. She is now occupying the old home near Oak Hill.
Virginia Shoals, now Mrs. Perry, returned in 1901. She has taught school several years and is now living on her own allotment of land near Red River, where she has founded and is endeavoring to maintain a christian home.
Mary Homer (B. 1873) a daughter of Wiley Homer, Grant, after completing a course at Oak Hill attended a Choctaw government school, 1890 to 1894. She engaged in teaching until her marriage to Martin Shoals. She is now improving her own farm and educating her children at Oak Hill.
Hattie Homer (B. 1876), a sister of Mary, after attending a Choctaw government school at Grant 1890 to 1894 and completing a course at Oak Hill, taught school until she became the wife of Nick Colbert, an elder of the Beaver Dam church, after his decease she married Bud Lewis and is now occupying and improving her own farm.
Harriet Stewart (B. 1873), and Fidelia Perkins, daughter and step-daughter of Parson Stewart, in 1892 were taken by Mrs. Emma F. McBride, matron, to the Mary Allen Seminary at Crockett, Texas. They remained until Harriet was promoted to the senior and Fidelia to the junior class. Both of them engaged in teaching.
Harriet Stewart after teaching a few years in 1898 became the wife of Rev. Pugh A. Edwards, a minister of the A. M. E. church and is now occupying and improving her own farm near Hugo.
Fidelia in 1900 married Thomas H. Murchison, and located at Garvin, where she and her husband have taken a very active part in promoting the work of the Presbyterian church. She served as one of the first superintendents of the Sunday school and he as an elder. She is now serving her sixth year as teacher of the public school at Millerton. She is a good penman, an acceptable teacher and is making a record of commendable usefulness.
Martha Jones, a daughter of Caroline Prince, and Nannie Harris a daughter of Charles B. Harris, in 1893, were sent to Crockett, Texas.
Nannie Harris contracted consumption and died the next year after returning from the school, and Martha Jones going with one of her teachers, located at Frankfort, Kentucky.
Johnson Shoals, son of J. Ross and Hattie, was an early pupil at Oak Hill, and an assistant teacher at that institution during the last term, 1912-1913. He has enjoyed a four years' course of study at Tuskeegee, and four years at the Iowa State Agricultural college, Ames, Iowa. During the last four years he has been working on the old home farm during the summer and teaching school during the winter, which is an ideal plan for the average young man to pursue in early life.
Malinda A. Hall in 1900, after completing the grammar course at Oak Hill Academy, was sent by Mrs. Edward G. Haymaker to Ingleside Seminary at Burkeville, Virginia, where she graduated in 1904. She has taught public school one or more years. Commencing in February 1905 she rendered five years of faithful and efficient service as teacher of domestic science and superintendent of the christian Endeavor society at Oak Hill Academy. In 1911 she became the wife of William Stewart and they are now improving their own new farm home south of Valliant.
Edward D. Jones, a class mate of Malinda Hall and native of Bluff, Okla., after completing the grammar course in 1900, graduated from Jackson college, Jackson, Miss., five years later, and in 1909 from the Medical school at Raleigh, N. C. He has since been engaged in the practice of medicine in his native state and is now located at Nowata, where he has acquired an extensive and lucrative patronage.
In 1903 when Carrie E. Crowe returned to Mary Holmes Seminary at West Point, Miss., she was instrumental in having Lizzie Watt and Iserina Folsom, both Oak Hill pupils, follow her to that institution.
Lizzie Watt was from Arkansas. Going with her mistress to spend some time at Winona Lake, Ind., she there met Mrs. M. E. Crowe, matron at Oak Hill. So great was the interest awakened she became a pupil at Oak Hill that fall, and remained until she was encouraged to go to the Mary Holmes Seminary. When last heard from, through the head of that institution, she was teaching and doing well.
Iserina Folsom, daughter of Moses and Martha Folsom, after her return from West Point in 1905, married Amos Ward, a farmer, and lives at Grant.
Samuel A. Folsom of the Forest church, and early pupil at Oak Hill, in 1903-5 spent two years at Biddle University. On his return he taught one year at Oak Hill Academy, aided in the erection of the temporary Boys' Hall after the fire of Nov. 8, 1908; and, serving as foreman of the carpenters, made it possible for the superintendent to erect Elliott Hall in 1910, by employing only the labor of students and patrons of the academy. On becoming a member and elder of the Oak Hill church, he enjoyed the privilege of representing the Presbytery in the General Assembly at Denver in May, 1909. Returning later in search of health he died there at 29, Jan. 11, 1912.
George Shoals, in 1903-05, spent two years at Biddle University. Since his return he married Redonia Grier and they are now improving their own farm near Grant.
George Stewart, 1903-5 spent two years at Tuskegee. In 1910 he married Ara Brown, an Oak Hill student, and they are now industriously and successfully improving their own farm near the academy at Valliant.
In 1904, when the Pittsburgh Mission at Atoka was closed, Mrs. O. D. Spade, one of the teachers, took Lucretia C. Brown, a pupil of eight years, to her home at Bellefontaine, Ohio, and enabled her to graduate from the Grammar and High schools of that city in 1910. In 1912, after rendering one year of earnest and faithful service as assistant matron at Oak Hill Academy, she became the wife of Everett Richards, one of the older students at Oak Hill that year; and they are now improving and enjoying their own farm home near Lukfata. When their home was gladdened by the birth of their first born on Christmas night, 1913, they named it, Lucian Elliott, in honor of Mrs. Spade, her youthful benefactress.
Samuel S. Bibbs and Henry D. Prince in 1904 went to Biddle University and remained one year. Henry, after supporting his venerable mother until her decease in 1911, is now industriously engaged in improving his own farm near the academy. S. S. Bibbs in 1912 married Fannie McElvene, and is now located at Broken Bow, where he is making a good record in a new section of the country.
On March 4, 1906, James Stewart and Mary Garland, two previously promising Oak Hill students, were married at the academy. They are now industriously and earnestly developing a comfortable home on their own farm.
These incidents relating to the special education of the first young people among the Choctaw Freedmen are quite suggestive and interesting.
These young people may be said to represent buds of promise found in the wilderness, where the wild flowers bloom that are cared for only by a Heavenly Father's eye. They are transplanted for a time, where they may receive Bible instruction, industrial training and a foretaste of the privileges of an enlightened christian civilization. They are then returned to the wilderness with the Bible in hand, like the Huguenots and Pilgrim Fathers, when they first came to America, to become the standard bearers of truth, purity and industry, founders of prosperous christian homes, and intelligent promoters of the best interests of their people.
Their education and training was the first intelligent effort to provide a supply of competent native teachers and preachers for the colored people in the south part of the Choctaw Nation. However humble their station and limited their attainment, they represent the first generation of native teachers.
It was also an effort to introduce into the homes of the people on their return, correct ideals of an intelligent christian civilization. It was the day of small things and of humble beginnings.
It is encouraging to note that in all instances where they remained long enough in school to make sufficient progress, they became teachers and Sunday school superintendents on their return to their own neighborhoods. Some of them are still teaching and one after teaching eleven years has made a good record as a faithful minister of the gospel.