twelve miles to Roan Station at last, and gladly retired from the contest with "Rude Nature's thwarting might."

The exquisite little Hotel Cranberry is our refuge for one night, and we would have gladly remained here at the foot of the great mountain for many more rich days of peace and perfectness. But there is no continuing city here for us. The merits of this delightful Inn are so well understood that no space remains unoccupied at this season. And so we turn away lingeringly, with the hope that some day we may come again to this fragrant beautiful rest at the laurel crowned mountain's footstool.

Cranberry Hotel, N. C.

COMMUNICATIONS.

S. R.

THE QUESTION OF "A HIRELING MINISTRY." Editor FRIENDS' INTELLIGENCER AND JOURNAL:

IN

N view of the proposed alterations in the Discipline, as published in the Extracts, I feel willing to give some of my thoughts on the subject, more particularly as some whose good opinion I value have expressed their surprise that I do not take a more liberal view of the question. The trouble seems to be in the minds of many Friends that the term "hireling ministry," as used in our Discipline, is offensive, and as a religious body we should have a care not to give offence, but to recognize the good in all wherever found. And the view is held out by some that we have no testimony against a paid or "hireling ministry," but as expressed by them our testimony is in favor of the free ministry of the Gospel. Now I do do not entirely unite with this view. Whilst I am willing to agree that the free ministry of the gospel is in itself a correct testimony, yet I do not understand why we should not testify against an evil growing out of the opposite to this, which I believe the system of a hireling ministry to be.

To illustrate: We might say Friends had a testimony in favor of personal liberty, but not against the system of slavery and its accompanying crimes: or a testimony in favor of peace, but not against war and its attendant evils. Now, I think the trouble arises in Friends confounding the instrument with the system. When we undertake to judge and condemn our fellow-men for their walking according to their light, we are evidently on dangerous ground; and I fully realize that many of those who accept pay for their services to their fellow-men in the way of the ministry, may be and are in the line of their duty. Yet to me it does not prove the system under which they are acting to be right, any more than would a conscientious slaveholder who gave due care to slaves prove the righteousness of slavery, or the commander of an army who daily supplicated the throne of Deity for success in taking the life of his fellowmen prove the holiness of war.

And, as I do believe that the sytem of hireling ministry and priest-craft tends to the slavery of the minds and souls of men, I cannot but believe that Friends, in letting go their testimony against it, will lose ground.

THE TAYLOR MISSION IN AFRICA.

SOME details have been given in our columns from time to time, in reference to the missionary company who went last winter to the west coast of Africa, under the leadership of Bishop Taylor, of the M. E. Church. Some recent letters from members of the party give interesting information concerning its experiences. A letter from Bishop Taylor says they were "providentially detained" for some time at Loanda, first by the absence of carriers, and then by the absence of the Governor-General of Angola. This official had agreed to grant them land for their proposed industrial school farms. Bishop Taylor intended to accept "land for a line of stations leading in toward the centre of the continent, establishing, as I hoped before leaving America, a line of communication thence from our base in Loanda." He and Dr. Johnson, the leader of the [Orthodox] Friends in the party, had concluded to establish a Friends' station at Mossamides, a place about 400 miles from Loanda, and said to be comparatively healthy.

A letter from A. E. Withey, dated at Loanda, Sixth month 13th, says the pioneer party left for the interior on the 20th of the previous month. It included Bishop Taylor, Dr. Summers, W. H. Mead, Dodson, McLean, Wilkes, and a colored brother from Liberia, H. Kelley, and they took with them eight "Cabinda" colored men as carriers and interpreters.

They will select stations and send for the families who will occupy them. Bro. Rudolph has since recovered from fever and joined them. They went by steamer to Dondo, and the last we heard they were on a tramp of 40 miles from Dondo to explore Nanqua-Cepe for a station."

The missionaries have had some severe experiences of the unhealthy climate. One of the Friends, Charles Miller, a young man from Baltimore, died on the 7th of the Fifth month, of fever. Dr. L. Johnson, another of the Friends, had been very low of dysentery. Delia Rees, also a Friend, has been in continued ill health, and it is decided that she shall come home. Dr. Johnson will also come, temporarily, for the purpose of caring for her, and to get further aid for the party. He expects then to return and take charge of the Mossamides station. In his letter, he says: Our present programme is this: Bishop Taylor founds a Mission here, takes his able-bodied men and goes up the Coanza River to Dondo, plants a mission there, and others to Melange, 300 miles from here and in this province; about five stations with the present expedition. This will be as far in as he can expect to get this year. I will go to Mossamides and start the work there. Loanda will be his base for a line of mission stations to the interior, and Mossamides will be ours. I have secured the grant of 2400 acres of land for our work. The Bishop has given me the same outfit for my station as he does to

the others. Of course it is limited, but makes a start. I expect to go down there in about eighty days, explore the country, and locate my claim for land. Nearly all kinds of fruits and vegetables are grown there to perfection. It looks very likely that Delia Rees will have to abandon the field, for a time at least, on account of her continued ill health. If she has not made a great improvement when I get back here from Mossamides, it is decided by the Bishop and myself that it will be best for her to start for home. If so, I shall go with her, and endeavor while there to get necessary arrangements made to prosecute this work, get my family and recruits, and get back here as soon as possible. We want a man and his wife, and children if they have any, to put at our station at Mossamides. It is estimated that at least 2,000,000 of these natives die annually from intertribal wars and domestic slavery, to say nothing about those who die from natural causes. No doubt many will like to know why we did not go back into the interior, as we expected when we left America. There were several causes, but the two principal ones are the following:-There had been scarcely any rain here for three years until since we have come, and a famine exists for 250 to 300 miles back from the coast. Prices for provisions are very extravagant. Large shipments of rice are being sent up the river to keep the natives from dying. Another reason was that we could not get carriers. Lieut. Wissmann started for the Tushilange and Beneka countries from here, with 400 carriers, got in about 500 miles, and is stuck. The natives will not allow him to advance, and he cannot retreat on account of the famine."

In relation to the decease of Charles Miller, Dr. Johnson sends to the Christian Worker some interesting details: "He was in his twenty-second year strong and rugged, possessed of a good constitution, and, we thought, bid fair for a long and useful life in Africa. He was well on the voyage, and well after he arrived here, until the 9th of last month (April). On that day he was attacked very slightly with the fever. He was kindly urged to begin treatment at once, to break it up. But he

rational act he ever did.

The struggle with his soul during all those days, clinging to this theory and resisting his better judgment, was too much for him, and his mental faculties gave way.

"I should not have written thus had it not been for the trouble which we have had, by having those among us who embraced this view relative to healing. I will remark here that the above view has no more connection with true faith healing as taught by the teaching and principles of the Bible, than a fungus growth has to the body upon which it is preying for its sustenance. I most fully believe in healing by prayer and faith, but these cases always have been, and always will be, the exception. and not the rule. Another reason that I speak of this erroneous view is that I see some of our friends in America are embracing it, from reports that have been sent back by our company. There were several who believed thus when we started, and thought they had an insurance policy on the Lord for a long life and perfect health in Africa, without the use of medicines or preventive measures. All that are now here have got over that notion. Two other young men, who did hold the same opinion, were taken with the fever and refused medical aid until they saw they were going into the grave; then they took treatment, and are slowly recovering."

AN INDIAN GIRL'S ESSAY.

[The following essay on The Indian Woman" was read at the recent anniversary of the Hampton, Virginia, Normal Institute, by Zallie Rulo, a Dakota girl who has been at the school several years. A correspondent who fowarded it, (to the Hartford, Conn., Courant) for publication, says: 'I wish your readers could hear also the bright, clear tones and see the animated gestures which accompanied the delivery of the address. I am sure that all who did listen to her earnest tones were convinced that the Indian woman has possibilities, and that the time and labor spent on her education will not be wasted. Zallie is from Yankton, Dakota, and after spending this summer in the study of music, will return to her own people to labor among them as a teacher."]

the erroneous view, that God has pledged Himself, through Jesus Christ, to deliver us from sin and sickness on equal terms. He refused to do anything for it for over two weeks, claiming all the time that he was getting better, while the facts were that disease was sapping his life. The Bishop and I both talked to him plainly about the matter, and after giving him a careful examination, I told him he was in a dying condition. It is doubtful if you can rally with the use of medicines now, you have let this run so long; but that is your only hope. If you persist in not taking medicine, it is only a question of a short time with you. In a few days you will be in your grave.' "Nothing moved him. That day he took to his bed permanently, but refused anything, even hot drinks to help him to sweat. Two or three days later, I think it was, he sent for a physician in the night. I was so sick myself I could not leave my bed, and Dr. Summers was called. This was the last

opportunity given me to speak my few weak words for my race. You all know that once the whole of America belonged to the Indian alone. The white man made his way over here, and our forefathers had no learning and no power to protect themselves; they were driven like animals off their good lands, and forced to go from this place to that place.

The war fought for the colored people ended twenty years ago. A war is now going on for the Indians. It is six years only since it began. Our white friends are not fighting for us in the way some of the white people fought for the colored race. They are fighting with their minds.

Some people say it is a long time since the Indian had the light and truth offered him; why did he not accept them? Why is he not yet civilized? I'll try to answer this question. So it is a long time, but if one boy is feeding a cat at the same time another is whipping him, is the cat likely to stay and eat while

one boy is whipping him, or is he more likely to run away from them both?

The white missionary was feeding the Indians at the same time the other white man was fighting him, and the Indian lost faith in the missionary because he and the man who fought him were of the same race, and so would not accept the food of the Bible.

We Indians who are at school desire to do away with the two words, savage and wild or to use them only in the right sense.

If you should go to my home in Dakota, you would see a great change that has been made during six years. Many lands that used to be dotted with tents are now dotted with houses. There are still tents, but the number has greatly diminished. If you should enter the tents and talk with the people, you would find they are savages. You would find most of them in their Indian dresses; ask them why they do not dress like the white people, their answer may surprise you. I have an uncle of whom some of you would be afraid, simply because he wears the Indian dress. I once said to him, "Uncle, why do you not dress like a white man?" He answered, “Why, niece, if I had the white man's dress, or a way to get them, I should gladly do so." I then said, “ You have to pay for the Indian dress." He replied, “ Yes, but not near so much as for the white man's clothes." Many others say the same. A great number of them dress their own way because they cannot afford the citizen clothes. Many of my people in their Indian dress are true Christians, and good, thinking men and women, but they are called savages or wild Indians by other races. They do not deserve to be called so. Where there are savages, we would rather have said the red savages, because there are white savages, black savages and yellow savages.

Some white persons sometimes speak of wanting to go to our homes as missionaries, but they say they are afraid to go because the savages might kill them. Such missionaries will not do to teach our people. We want missionaries who trust in God more than that. We want earnest and brave missionaries who do good work for the sake of doing good as for the sake of money.

During last year in Dakota, there was one white man killed by the Indians. How many Indians do you suppose were killed by the white men? There were six Indians killed by the white men. Of which savage out west do you think you would be most afraid, the red savage, or the white savage?

I say the Indians are not savages, because they did not] kill the white men for nothing. If the white men let Indians alone, the Indians will not bother them, but they will help the white men to obey the laws, although they do not help them to make the laws. When the missionaries go to teach my people they do not refuse to be taught. Many of them are now longing for teachers. As many of you as can, I ask to go and teach the Gospel to them, and we Indians will gladly and earnestly help you to give the light to our people to walk by. Many of the Indians do not know what good white poople are.

They have not seen them as much as we who come to school do, and for this reason I should think they

ought to be more afraid to send their children east than the good white persons ought to be, to go west to teach them.

I am an Indian girl and I wish to speak next of the Indian woman. She has been neglected too long now. It was the Indian woman who made the Indian race what it was in the past. It was the Indian woman with the missionaries who made my people what they are to-day, and it will be the Indian woman to make the Indians what they will be in the future. The higher position is given her and the sooner she reaches it, the faster will Indian civilization grow.

Therefore I believe in educating just as many girls as boys. Let these Indian boys be taught to help and respect these Indian girls while they are at school, as white boys are taught to respect the white girls, and it will be a great help.

She

In the past days the Indian woman was expected to do most of the work that was to be done. used to put up the tipi, carried her own wood and water, sewed clothing for the family, and prepared the food. She was supposed to prepare meals three times a day, but as a general thing she prepared them four or five times a day. In cold weather she kept the fire burning all day and night. She sometimes took care of the horses, but it was when her husband was not able to do it.

When she got through with the necessary work she took up her bead work. All the work she did she thought her duty, and went ahead and performed it quietly and well.

The man did very little work; he used to hunt most. When he was at home, he was invited to feast with his friends or at some great feast. He also called others to feast with him. If their friends called in the evening they would first have something to eat. When they were through eating, they would smoke the same long pipe and tell their stories of spiders, toads and owls, which they enjoyed very much.

While sitting in the tipi, it was thought very impolite for the women or children to pass before the men, but it wasn't anything for the men to pass before the women. This is the way the Indians used to live and it is the way some of them live to-day, but I am glad to say that many of them live differently. At my home in Dakota many of the Indian men carry the wood and water for the women, and they think now, to ask the women to plow or to cut hay. We sometimes read of women in the eastern countries who drown their little girl babies because the little girls are not much thought of there. It is not so among the Indians. The love of an Indian mother for her children is indeed great. To be sure the love of any mother for her children is strong, but I feel tempted to say that the love of an Indian mother is greater than that of a white mother. The Indian woman does not love her children in the way a white woman does. She thinks the white woman who sends her children to school perhaps across the ocean, or at other far places, cares very little for them. After the white daughters and sons are educated they take care of themselves and in some cases they have their dear friends to live far from them, and they may never see

them again on earth. This is a dreadful thought for the Indian mother, for she loves her children in this way, she wants them always to be where she can see them at any time, she wants her children to know how to do such work as she can do.

Some Indian parents want their children to know how to do more than necessary work, but others do not.

Some fathers and mothers want their children to know how to read and write, and especially to know how to play on the organ. They are very fond of music. When there is but one girl in the family she is very much cared for. All the finery in the house belongs to her. The best horse the father has is hers. She has her own way about everything. She does very little work.

The Indian girls are sometimes bought for wives, but not so much as in the past. Those who are bought, as a general thing, are bought by the men they love. For all the ignorance that used to be in our country before other races came here, we do not know who was responsible. But we know who will be responsible for the ignorance and darkness that are in our land at the present time. We are glad that we have kind friends in our land to whom we can look for help. We thank, with all our hearts, those friends of our race who are helping us, for all their kindness to

us.

It seems to me that all those Indian territories and dark states of the colored 1ace in this United States were placed with darkness so that the white people could have a chance to do something for their Heavenly Father.

D1

NATURE'S REST.

EEP in the heart of the forest Where the cool, dim shadows lie, And the sweetest breath of summer Floats softly, dreamily by,

Or rises in dusky murmurs

To the tall pines overhead,

And sways the tender blossoms
On their lowly, mossy bed,-
How the roar of the passion dieth,
And the surging tumults cease;
While the soul is bathed and flooded
With the calm of infinite peace!

O marvelous heart of Nature,

Sheltering, restful, sweet,Thou hast God's own power to quiet, In this blessed, still retreat.

-ELIZA M. HICKOK, IN Christian Register.

EARLY GOLDEN ROD.

N the first drowsy heat of August noon,

Ere yet the pastures are embrowned and dry, Or yet the swallow breathes her parting sigh, Under the red sun and the crimson moon, Greeting us all too soon,

Comes the plumed golden-rod with flaunting train,
And lifts her yellow head along the way
Where sweet wild roses bloomed but yesterday,
And foamy daisies nodded in disdain

At July sun and rain.

With thy approach the year seems waxing late,
And yet its ripest fulness is not come-
Far off we scarce can hear the "Harvest Home,"
The apple-pickers loiter at the gate,

Well pleased with maids to wait.

When I the sunshine of thy bloom behold,
And pluck and bear thee home with fond caress,
I am the richer for thy lavishness.

Thy Midas touch hath turned the land to gold
For me to have and hold.

—ABBIE F. JUDD, in Good Housekeeping.

ORTHODOX FRIENDS.

NORTH Carolina Yearly Meeting held its sessions in the meeting-house at High Point, beginning Eighth month 5th. In the men's branch, Josiah Nicholson was appointed Clerk, and L. L. Hobbs and George White assistants. It was remarked that representatives from the quarterly meetings of Tennessee were not in attendance. In the Representatives' Meeting, on the 7th, "the committee having charge of the difficulty in one of the quarterly meetings of Tennessee made a report which was satisfactory to the meeting, though there seemed to be but little hope of a settlement of the difficulty. The committee to whom was referred the subject claiming the attention of the meeting at its first sitting, that of water baptism, woman's ministry, etc., presented a document setting forth our views on these subjects in a very clear and forcible manner, which was read and heartily approved and endorsed by the meeting, and referred to the Yearly Meeting at large for its approval." In answering the queries, "there seemed to be a deep exercise in the minds of Friends on account of the smallness of meetings, especially on weekdays, in propotion to memberships.

A writer in the Friend (London), urging upon English Friends more free gifts of money to the support of the Foreign Missions, says the number of sub'scribers among Friends has increased, but the amount subscribed has fallen off. The expenditure for the last year was £7,595, and there was a deficit of £1,275. The writer says that "Friends have large sums of money to invest in American land mortgages, we find them keen buyers at Christie's art treasure sales, [and] we are almost startled time after time by revelations of the wealth Friends have accumulated." The Friends' Foreign Mission Association numbers 17 missionaries in Madagascar, 4 in India, and 1 in China.

Benjamin W. Wood, of Toronto, Canada, writes to the London Friend vigorously stating the case in behalf of the body of Friends who have been recognized by London Yearly Meetings, (that is to say, the body which in the United States would be called Wilburite," or "Old School"). He says for his side: "We are accused of not being able to appreciate' the broad views of George Fox, as applicable to the nineteenth century,' whereas, it is the very narrowing of these views that we contend with. We don't want a one-man paid ministry, we don't want outward ordinances, we don't want formal singing, we don't want others to call on us to pray, and then

assure us if we obey that as they have called on us by the spirit, therefore, we must have prayed in the spirit. We acknowledge the meetings of the other section were at first larger than ours, as very many Presbyterians and Methodists went out of curiosity to see singing Quakers, and the Methodist ministers at first joined them till they found they owned Plymouth Brethren doctrine, when they opposed them. The Salvation Army are at this time freely joining with them in their meetings. But to say that they number more original members than we, is absurd. Many of their meetings are already extinct, and they are daily becoming known as holding a form of spurious Quakerism. For a Friend to say that the taking of a salary was only confined to a missionary meeting in Toronto, is incorrect. For a long time the Yearly Meeting assistant clerk has been in receipt of a stated salary in Brooklyn, and even accepted a purse of $30, from the Methodists of Newmarket for preaching for them, and the Yearly Meeting clerk is now receiving a salary at one of the oldest meetings in Canada, Pelham. Toronto Meeting, instead of being a missionary meeting, has long been a Preparative Meeting and is now, though very small, made into a Monthly MeetWilliam Barker, William Allen, and others all lived on preaching, staying several years at one place. The clerk of their representative meeting had submitted to water baptism. Luke Woodard had officiated as minister in marrying, in the Friends' College, the principal, a church of England man, to a sister-in-law of the superintendent, who was a minister among them at the time.”

A SYMBOL FROM EZEKIEL. EDITORS INTELLIGENCER AND JOURNAL:

THE present and future condition of the Society of

Friends has appeared to be beautifully and interestingly symbolized by a vision of the prophet, Ezekiel, in the 37th chapter of the book of that name.

"The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord.

"So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them.

"Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus

saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live.

“So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet an exceeding great army."

W.

THE STRUGGLE FOR EMPLOYMENT IN
LONDON.

[The following extract from The Quiver, a London magazine, illustrates in a painful manner the struggle among the poor of that great city for employment.-EDS.]

IN

N sunshine or shower, fog or fair weather, the approaches to the docks and wharves of the metropolis are every morning thronged by crowds of eager, anxious men, struggling, nay in many cases fighting like wild beasts, to obtain work within the gates. As the hour draws near for the ringing of the great bell announcing the commencement of work, a crowd of often a couple of thousand of men press around the principal entrance of the London Docks, and as the big gates swing slowly open, the mighty mass of humanity rushes forward like an overwhelming flood to the chain-barrier where the superintendent gives out the metal tokens entitling the holder to employment within. Of course he shows preference to those previously employed, but there is always the chance of obtaining a ticket, and the men strive to clutch one of the precious talismans with intense and passionate eagerness. They push and jostle and struggle, leaping on each other's shoulders, and fighting and wrestling in the mad rush like famishing animals rather than human beings. The most desperate determination is written on every face, and there is small thought, in the mind ofany man ofthat surging crowd for any one but himself. For work means food-poor and scanty, no doubt, but still something to keep the terrible wolf from the door. Failure means semi-starvation or worse.

But of the crowds who struggle and fight at the gates, frequently not more than one-third are selected, and the remainder, bearing their sad fate with as much philosophical fortitude as they can muster— perhaps it is stony despair, rather-turn disconsolately away, some to seek work at other places which open later, and others to wait for "calls" which may occur at any time during the day. Thus a visitor strolling through the fine docks and admiring the shipping and immense quantities of merchandise piled on every hand, is suddenly arrested by the strange sight of a sea of white, anxious faces pressing wistfully against the bars of a side entrance. Yes, men are still waiting there for any call for laborers that may come during the day. And presently, as you wait, the superintendent appears, and cries

"One man wanted!"

Instantly all the watchers spring up like caged animals when food is brought them, yelling, shouting, and extending their hands. They leap on each other's backs and clamber up to the top-most rails; and all this feverish excitement is to obtain one little metal ticket-perhaps for one hour's work, entitling, the owner to fivepence or sixpence at most!