sons had filled her well with stable refuse. Boys and rowdies were allowed unchecked-if not openly encouraged to exercise their utmost ingenuity in mischievous annoyance, throwing real stones and rotten eggs at the windows, and following the school with hoots and horns if it ventured to appear in the street.

"Miss Crandall's Quaker father was threatened with mob violence, and was so terrified that he begged his daughter to yield to the demands of popular sentiment: but she was braver than he, and stood by herself and her school. Then Canterbury appealed to the Legislature, and did not appeal in vain. A statute, designed to meet the case, was enacted, which the inhabitants received with pealing bells and booming cannon, and 'every demonstration of popular delight and triumph.' This law was brought to bear upon Miss Crandall's father and mother, in the following choice note from two of their fellow-citizens:

“MR. CRANDALL: If you go to your daughter's, you are to be fined $100 for the first offense, $200 for the second, and double it every time. Mrs. Crandall, if you go there you will be fined, and your daughter Almira will be fined, and Mr. May, and those gentlemen from Providence, [Messrs. George and Henry Benson,] if they come here, will be fined at the same rate. And your daughter, the one that has established the school for colored

females, will be taken up the same way as for stealing a horse, or for burglary. Her property will not be taken, but she will be put in jail, not having the liberty of the yard. There is no mercy to be shown about it.'

"Soon afterward, Miss Crandall was arrested and taken to jail. Her trial resulted in her release, but her establishment was persecuted by every ingenuity of cruel insult. She and her school were shut out from attendance at the Congregational Church, and religious services held in her own house were interrupted by volleys of rotten eggs and other missiles. The house was then set on fire. The fire was extinguished, and in 1834, on September 9, just as the family was going to bed, a body of men surrounded the house silently, and then, with iron bars, simultaneously beat in the windows. This, of course, was too much for the poor woman and girls. Miss Crandall herself quailed before this manifestation of ruffianly hatred, and the brave woman broke up her school and sent her pupils home. Then the people held another town-meeting, and passed resolutions justifying themselves and praising the Legislature for passing the law for which they had asked.

"All this abominable outrage was perpetrated in the sober State of Connecticut, within the easy memory of the writer of this article. It reads like a romance from the Dark Ages; yet these people of

Canterbury were good people, who were so much in earnest in suppressing what they believed to be a great wrong, that they were willing to be cruel toward one of the best and bravest women in their State, and to resort to mob violence, to rid themselves of an institution whose only office was to elevate the poor black children who had little chance of elevation elsewhere. Now this outrage seems just as impossible to the people of Canterbury today as it does to us. The new generation has grown clean away from it, and grown away from it so far that a school of little colored girls would, we doubt not, be welcomed there now as a praiseworthy and very interesting institution. The Connecticut girls who go South to teach in colored schools should remember or recall the time when they would not have been tolerated in their work in their own State, and be patient with the social proscription that meets them to-day. When the white man learns that a 'solid South,' made solid by shutting the negro from his vote, makes always a solid North, and that the solid North always means defeat, it will cease to be solid, and then the negro's vote will be wanted by two parties, and his wrong will be righted. In view of the foregoing sketch of Northern history, we can at least be charitable toward the South, and abundantly hopeful concerning the future."

SIN

CHAPTER XI.

A NATIONAL PROBLEM.

INCE 1865 we, the people of the United States, have been, for the most part, living "from hand to mouth," in our dealing with our national problem of the Americanized negro.

Candor requires a distinction here., Some Southern statesmen and many Northern philanthropists have really sought to lay down, broadly and deeply, the foundations of a permanent work. This is seen of all men, who can see at all, in the vast sums of money-to say nothing of personal service-that have been given for the education of the negroes in the South; also, for sustaining the Gospel among them. Most of this money, I am sure, was given

Many of these

The man who

"in the name of the Lord Jesus." gifts meant sacrifice to the giver. would sneer at these gifts for the uplifting of ignorant negroes would have sneered with Judas when grateful and loving Mary broke her alabaster box of precious ointment and poured it upon the head of her Lord.

Most of the work that has been done is good-it will last. Some "wood, hay, and stubble" has been