It has taken great labor and much money to do this work, but no one now regrets either the labor or money put into it, since the results have been so gratifying.

More than $50,000,000 (fifty million dollars), including the benevolence of the North and public school money of the South, have gone into this mission field for educational and religious work; and it is agreed among Northern and Southeru men of observation and thought that the results have justified the expenditure.

The possibilities of "temperance mission" work are equally as great. This is clear from what has already been done; and judging from the money that has been put into it, has been as signal and encouraging in its results as any other phase of the great work of reform in the South.

The different temperance movements and organizations in the South have been a great blessing to the colored people.

The Independent Order of Good Templars, the True Reformers, the Band of Hope, and similar societies have left their healthy impress on the people.

Benevolent societies are very prevalent among the colored people of the South; and it is encouraging to note that almost invariably these organizations make prominent in their constitutions and "obligations" the temperance idea.

One of these organizations, known as the True Reformers, has gradually grown into a large and flourishing business concern. They attend and help the sick, pay the funeral expenses of their members, and invest their surplus money in real estate and a banking institution The headquarters of the True Reformers are in Richmond, Va., where they have recently built a large fourstory brick hall, including stores, rooms for the meetings of the "Fountains" (as their societies are called), an opera house, and excellent appointments for their banking establishment. The bank has been a success. Their surplus capital, by sworn statement on the first of June, 1891, was $200,000.

The work of temperance has been greatly advanced among the ministers in the conferences and the associations of the South. The National Temperance Society has done a great work in this direction through its Southern missionaries and by means of its literature. The number of practical temperance men in these religious bodies is surprisingly large. Many of these conferences and associations will not admit young men as candidates for the ministry unless they promise to abstain from the use of intoxicating liquors.

We are glad to esteem these things signs of progress.

The temperance mission work in schools, seminaries, colleges, and universities of the South has made great progress. Hundreds of young men and women in these institutions have not only become total abstainers, but they have also become missionaries for the cause among their people in rural districts, towns, and cities, where they spend their vacation from year to year.

Some of these institutions have been furnished with literature by the National Temperance Society, and the students have used it to great advantage during the summer vacation.

The seed thus sown has not been sown in vain. It is my observation that in the campaigns for prohibition and temperance reform there are no more

earnest and effectual workers than this student element from our colored schools in the South.

THE WORK YET TO BE DONE.

While commendable progress has been made in temperance mission work among the colored people, the work is by no means completed. "There remaineth much land yet to be possessed" by the philanthropist and reformer. The work already accomplished for God, home, and native land, demonstrates the possibility of still greater achievements in the large, fertile, and inviting missionary field known as the Southland

To my mind there is no feature of our mission work more urgent than the temperance mission endeavor. For this work is not to be done for the benefit of Negroes alone, but for the peace and safety of both races. For many of the social difficulties in the South are more attributable to intemperance in the use of intoxicants either on the part of whites or blacks-sometimes both— than to any one cause.

At the risk of being accused of digressing, I venture to say that it is my observation as to intemperance in the South, that something ought to be done for the instruction and encouragement of the poor whites of the South in the habits of temperance and sobriety. This is as imperative as the work among the colored people; and such a work would, by its reflex influence, be a benefit to the colored as well as the white people.

Intemperance is a great impediment to the elevation of the colored

people.

It is my conviction that intemperance is one of the greatest drawbacks the race has to fight against in its upward struggle to a better manhood and womanhood.

A recent trip through the entire South profoundly impressed me with the fact that the drink habit and the open saloon are growing influences of evil, and unless hindered or restricted in some way, they are destined to affect the race in the things vital to their social development.

For the traffic is growing more defiant in its methods and more aggressive in its operations every day, and if something is not done either to restrict its operations or to increase the intelligence of the people against its insidious ravages, the work of destruction will be horrible indeed.

It is clear to the most casual observer that the drink habit and the saloon are retarding the material or financial advancement of the Negro. The colored people of the South have done well in material accumulations since their emancipation.

But more homes and farms would be bought and paid for, there would be in these homes more of the evidences of a comfortable dwelling, and the social relations in general would be better regulated were it not for the power of the drink habit and the influence of the open saloon.

Again: The educational interests of the people suffer to no little degree on account of the saloon. The money spent in these places of waste would go far in feeding and clothing and in sending to school hundreds and thousands of children who are now kept in ignorance by them.

More is true. No one who knows anything of the South will deny that

intemperance is a great curse to the Negro as a citizen. The saloon power does more to corrupt this high prerogative than one would at a glance

suppose.

The colored people of the South, if properly instructed as to the enormity of the evils of the traffic, can be readily used as an efficient factor in curtailing the influence of this hydra-headed monster.

In all the anti-license and prohibitory movements in the South, the colored people have played a very creditable part when left open to reason.

Ignorance as to the nature of the temperance mission work and reform has been the vulnerable point in the black phalanx, as they have been arrayed against the saloon and the traffic. The success of the opponent is usually in appeals to the fears, superstitions, and prejudices of the Negro.

Increased intelligence on lines of temperance will take all the elements of strength out of this manner of defense of a bad cause.

The colored people are noted for their religious enthusiasm and for their devotion to their churches. The church is the great rallying-place for the Negro masses.

While this is true, I have recently noticed in certain Southern centres, especially where no effort is put forth to maintain the Sunday closing law, the attendance at the colored churches is materially effected by the open saloon.

I have a city in mind at this writing, which I visited a few weeks ago. When the Sabbath came I noticed that the saloons were thrown wide open, with no effort to conceal their purpose. The saloon-keeper or his attendant was dressed better and more polite, and the saloon made more attractive on this day than on any other. I confess my great surprise at such a condition of things in a Southern city.

My friend and I visited two, yes three colored churches that Sunday. My friend said to me at night: "I can understand why the church audiences here are comparatively small." I asked: "How do you account for the small audiences?" And he said: "Did you not see crowds of our people around and about the saloons all day?" Without saying another word in reply to the question, I said: "I see. You are right."

We are certainly getting to a humiliating state in our Christian civilization when the open saloon is permitted to rival the Church of God, and by its work of unrighteousness interfere with the attendance in its sacred precincts on the Lord's day. The question confronting the friends of the Negro is, what can we do to counteract the influence of this great foe of the race? What means can we put to work to make the Negro a certain ally of the forces that have determined the overthrow of this legalized system of poverty, misery, and death? It occurs to me that the one great thing to be introduced in this temperance mission work in the South is a thoroughly organized and persistent "campaign of education."

The agencies in such a campaign would be:

First. Temperance missionaries to canvass or work the entire field. They would deliver addresses in churches and Sunday-schools, and organize bands of workers for systematic work for the sale and free distribution of literature, tracts, leaflets, etc., in their respective communities.

Second. The seminaries, colleges, and universities of the South could be organized for successful work during the school year and also for service during the summer vacation. The thousands of young men and women in our schools of high grade can be made a tower of strength against the attacks of the saloon.

Third. The ministers should be requested to preach on the subject of temperance at definite periods during the year. And to this end, they ought to have such literature made available to them as will completely arm them for their work. In fact, we cannot succeed in this work without the co-operation of the Negro ministry.

Fourth. The children in our primary schools should have a graded system of lessons on temperance and on the evils of the drink habit and the drink traffic.

The salvation of the race from the thraldom of rum is largely dependent on the training of the young

Many of the older people have had their appetites perverted, and the impression has been made on them that the "dram" is real medicine. The perversion has gone on too long and the impression is too profound to change them now.

Many are with us in sympathy and for their children, but their appetites and customs are against the cause.

Hence the necessity of reaching the young and developing in them an early hatred for the great evil.

Let us by all means have this "campaign of education" in the primary and elementary schools of the colored people of the South, as well as in their schools of high grade.

It may not be out of place for me to remark in closing that the National Temperance Society has done a good work in this mission field, and it is eminently qualified to carry on successfully this "campaign of education." This Society has endeavored to prosecute work in this temperance mission field more thoroughly and extensively, but it has been hampered because of the lack of means.

The field is before us and we can only hope that the benevolent and patriotic friends North and South will see that the Society which has this temperance mission work under supervision is enabled to carry forward this grand work for God, home, and native land.

ROLL OF DELEGATES.

THE following is the list of Delegates who were present at the National Temperance Convention, held in Saratoga Springs, July 15, 16, 1891.

NATIONAL BODIES.

National Temperance Society.-T. L. Cuyler, D.D., Brooklyn, N. Y.; J. N. Stearns, 58 Reade Street, New York City; Albert G. Lawson, D.D., Camden, N. J.; James Black, Lancaster, Pa.; E. H. Clapp, Boston, Mass.; T. L. Poulson, D.D., Jamaica, N. Y.; A. M. Powell, Plainfield, N. J. National Division Sons of Temperance.-Edward Crummey, Poughkeepsie, N. Y.; E. H. Clapp, Boston, Mass.; B. F. Dennisson, Philadelphia, Pa. Right Worthy Grand Lodge, Independent Order of Good Templars.-Dr. D. H. Mann, Brooklyn, N. Y.; J. N. Stearns, New York City; Mrs. M. B. O'Donnell, Lowville, N. Y.; Mrs. Annie J. Weichman, Philadelphia, Pa.; Miss E. Penney, Brooklyn, N. Y.

Supreme Council Templars of Honor and Temperance.-E. H. Clapp, Boston, Mass.; Rev. George H. Hick, Monsey, N. Y.

World's Woman's Christian Temperance Union.—Mrs. Mary C. Leavitt, Boston, Mass.; Mrs. S. S. Fessenden, Boston, Mass.

National Woman's Christian Temperance Union.—Mrs. Susan S. Fessenden, Boston, Mass.; Mrs. Emily A. Burgess, Highland, N. Y.

Non-Partisan National Woman's Christian Temperance Union.-Mrs. Ellen J. Phinney, Cleveland, O.; Mrs. C. Cornelia Alford, Brooklyn, N. Y.; Mrs. Joseph D. Weeks, Pittsburgh, Pa.

Supreme Council Royal Templars of Temperance.-Rev. R. D. Munger, Waterloo, N. Y.

American Baptist Home Mission Society.-Halsey Moore, D.D., Newark, N. J.; Rev. A. M. Prentice, West Troy, N. Y.; Rev. G. B. Foster, Saratoga, N. Y.; B. F. Dennisson, Philadelphia, Pa.; W. H. Parmly, D.D., Jersey City, N. J.; Rev. Giles H. Hubbard, Camillus, N. Y.

American Christian Convention.-Rev. J. B. Weston, Stanfordville, N. Y. General Assembly of Presbyterian Church-Permanent Committee on Temper. ance.-Rev. J. B. Turner, Glenshaw, Pa.

International Law and Order League.-Hon. Arthur M. Burton, Philadelphia, Pa.

General Assembly of United Presbyterian Church.-Rev. L. E. Hawk, Oneonta, N. Y.; Rev. R. D. Williamson, Troy, N. Y.; Rev. J. T. McCrory, Pittsburgh, Pa.

High Tent Independent Order of Rechabites.-Frank D. Russell, Ilion, N. Y.; Wm. E. Kitzmiller, Hagerstown, Md.