LITERARY WORK, LETTERS, CONCLUSION
Considering his arduous and incessant labors as a zealous preacher of the gospel, Dr. Crawford did a considerable amount of literary work. As a lecturer, he prepared and delivered, while in the United States, addresses on The Races of Men, which commanded the admiration of many learned audiences. These lectures were unique in conception, as the lecturer was unique in his thinking. He took the position that all of the different types of the human race may be arranged into three distinct groups — Caucasian, Mongolian, and African; and that the Malays and American Indians should be regarded as subraces under these three great divisions.
These lectures were eminently useful in removing race prejudices and making the hearer feel that all men are brethren-children of one Father, and equally in need of the gospel. They were really missionary lectures in their own peculiar way. The Mongolian might be compared, he said, to an India rubber ball, gracefully yielding to any outside pressure, but assuming its original shape as soon as that pressure was removed; the African to a ball of wax, retaining the shape given it by an outside pressure until another outside pressure should give it another shape, always retaining the shape last given; the Caucasian to a ball of iron, yielding to no outside pressure unless it be one sufficient to crush it to atoms. The Mongolian might be compared to a reed, bending itself to the force of wind and storm, and straightening itself after the storm had passed; the African to a vine, unable to stand of itself, but seeking a support; the Caucasian to a majestic oak, standing strong in all the storms, unless the storm be strong enough to tear it up root and branch. The Mongolian is the race of the past, nothing being worthy of consideration unless it be hundreds or thousands of years old, bowing down and worshiping the past; the African is the race of the present, having no past historically, and caring nothing for the future if he has plenty to eat and drink in the present; the Cau-casion is the race of the future, laying his plans and projecting his
Dr. Crawford's Grave at Dawson Georgia.
enterprises for the future, while not ignoring the claims of the present nor disregarding the lessons of the past. The Mongolian is the race of prose, having no music or poetry in his soul, or, if so, having it in a very rudimentary condition; the African is the race of music, making music out of anything, and finding his highest enjoyment in music and dancing; the Caucasian is the race of poetry, and of all those fine conceptions and beautiful imagery which contribute to the highest intellectual enjoyment. It requires this three-fold cord with its diverging strands to constitute God's complete ideal of humanity.
During his last visit to the United States, Dr. Crawford's lectures on the Chinese situation were everywhere listened to with great pleasure by the large audiences assembled to hear him.
His Writings in English
1. In 1866, a pamphlet in reply to What Term Can Be Christianized for God in China? signed Theophilus. 2. In 1877, The Patriarchical Dynasties from Adam to Abraham, shown to cover a period often thousand five hundred years, and the highest human life only one hundred and eighty-seven years. In this book the author shows that the long lives given in the fifth and eleventh chapters of Genesis refer to a succession of men of the same name, just as we say the Pharaohs, the Ptolemies, the Caesars, etc., and not only to individual lives; and that the first number given indicates the age of the first man in the succession. 3. A pamphlet called, What Caused the Sudden Death of Christ? This proves, conclusively to many, that the immediate cause of the death of our Lord was the spear thrust of the soldier, which was given before, not after, his death. 4. A pamphlet called, How Long Was Jesus in the Tomb? Inthis he maintains that the Lord was three days and three nights in the grave, including a festival (passover) Sabbath and a weekly Sabbath, separated by one day. 5. A much larger work than The Patriarchal Dynasties, called The Reign of Man, giving besides the ancient annals of the He brews, those also of the Chinese, of Babylon, Egypt, Persia and India. This book has never been published, but is in the keeping of Professor H. T. Cook, of Greenville, South Carolina. 6. In 1892, a pamphlet, Churches, To the Front! 7. In 1894, The Crisis of the Churches. A collection of strong articles bearing on Baptist polity and the independence of the
8. In 1899, a Poem for the Churches, giving his conception of what a church of Christ should be, which appears as Chapter XXIX of this book. 9. Evolution in My Mission Views, being a series of letters addressed to Rev. J. A. Scarboro, and published by that gentleman after the author's death. 10. 10. At various periods he wrote hymns, the first lines of some of which are as follows:
"Come, Heavenly Dove, Spirit of love."
"God of grace, cause wrong to cease."
"Thou, Lord; dost reign, o'er Thy domain."
"The Cross, Thy passion, Lord."
"My thoughts go forth to Thee."
One of his earlier poems is here given in full:
Pass under the rod, Thou servant of God, Pass under the rod Designed for thy good; His wisdom believe, His teaching receive, Nor murmur, nor grieve, But keep to thy place And quicken thy pace, Recipient of grace, Thy sphere is above.
Then bow to the rod, Thou servant of God, And say not a word — 'Tis all for thy good. Though hid from thy sight, Yon mansion is bright And filled with delight. There glories untold, That ravish the soul, Forever unfold, And beckon thee on.
Ah! servant of God, That kingdom above, That region of love, In which we must move, Hath heights so sublime And joys so divine, With life so refined That we must be trained Through labor and pain Its portals to gain, Its pleasures to share.
This was addressed to Mrs. Lucy Knowlton upon the death of her husband, Rev. M. J. Knowlton, missionaries of the American Baptist Missionary Union, of Ningpo, China.
His Writings in Chinese1. In 1855, A Phonetic Primer, an elementary work to teach the Chinese the use of the phonetic character which he invented for writing the Shanghai colloquial dialect. A second edition was printed.
2. In 1856, Hymns of Praise. This was the first hymn book in the Shanghai dialect. The hymns were either translated, or composed by himself and Wong Ping San. It was enlarged in after years.
3. In 1856, A Scientific Manual, a small book in the Shanghai dialect.
4. In 1857, Bible Stories. This contains eight narratives from the Old Testament, and was printed in the phonetic character.
5. The Inquirer. This was in the Chinese classical style, for circulation in evangelistic work.
6. In 1870, Hymns of Praise, in the Mandarin dialect, consisting of hymns of his own translating and composing, with selections from other hymnals, including those in the Shanghai Hymns of Praise. This is still in use.
7. A Mandarin Grammar. This was used in the schools at Teng Chow, and had considerable sale among the Chinese.
8. In 1878, An Epitome of Ancient History. This was a large book in the Mandarin dialect, for use in the schools and for general reading.
9. In 1885, Catechism of General Information. This was answering
such questions as a Chinese is almost sure to ask of a foreigner with whom he converses. It also contains an account of the creation of the world, the fall of man, and the redemption through Jesus.
Mrs. Crawford's Publications in EnglishBefore mentioning these, it is thought that the following lines written by her in the summer of 1851, in the album of a friend in Kentucky, may be read with interest:
Amid the oaks that shade the banks Of Tuscaloosa's placid stream — Far from the rush and tumult of the world, There was my childhood's home.
It was indeed a happy home, Nor grief had ever entered there; Death had not snatched one victim from that fold, And all was peace and joy.
E'en now I see my father's form, I hear my mother's gentle voice; I almost catch the sound of mirthful glee As't bursts from childish lips.
Shall I bow that father's form, And dim that mother's eye with grief? Ah! shall I check those merry, bounding feet — With sadness fill those hearts?
I saw beneath the glowing sun Of India, China, Afric's lands — And still I see the mother's gory hands Dipped in her infant's blood.
I heard the widow's shriek of woe Which rose up from the funeral pyre — I saw the midnight gloom in all their realms, The gloom of moral death.
No sacred music filled the air, No voice of supplication rose — No hope was there to cheer the fainting heart — And all was woe and death.
Then let me hasten to those scenes To tell them of a Saviour's love. With joy I bid farewell to home and friends, There to live — there to die.
1. In 1868, The Chinese Bride, a story for Sunday-schools, giving the early life and conversion of a Chinese woman. Many editions of this have been issued by the American Baptist Publication Society.
2. The Chinese Daughter-in-Law. This first appeared in the Chinese Recorder, but was later published as a booklet by the Ladies' Board of Missions of the Presbyterian Church, New York, and had an extensive circulation.
3. In 1883, Discouragements and Encouragements of the Missionary Situation in China. This booklet gives an admirable view of the difficulties which meet the missionary in propagating the Christian faith in China; also the favorable conditions which lend encouragement.
4. In 1885, Shantung Province, Our North China Mission Field.
5. In 1888, A Call to North China. This pamphlet was written at the request of the assistant secretary of the Foreign Mission Board of the Southern Baptist Convention, and had an extensive circulation.
6. In 1892, Wong Ping San. This was a booklet giving a brief biography of Dr. Crawford's first convert in China, who afterwards became a consecrated minister of the gospel and the first native pastor of the Shanghai Baptist Church.
In Chinese1. In 1856, The Three Maidens, a story for Sunday-school children published in the Phonetic Character, at Shanghai.
2. The above issued in the Mandarin dialect at Teng Chow.
3. In 1866, Foreign Cookery in Chinese. This book had a table of contents in English, and though it was prepared originally for her own cook, it has passed through many editions and is still in demand.
4. In 1874, A Scripture Catechism. This has been extensively used in all the Southern Baptist missions in Shantung. It has recently been revised and enlarged, and is published by the Canton Baptist Publication Society.
5. In 1897, An Abstract of Christianity.
6. In 1899, A Catechism of Christian Doctrine. These two are small pamphlets, and are largely used in evangelistic work.
LettersDr. Crawford was not a prolific letter writer, and of the letters he wrote he did not often keep copies. Among his papers are found a few, some of which are here given, evidently the first drafts (except those to his wife and son) of those in which he wished to make some changes in thought or expression. They are, therefore, probably not the exact transcripts of the letters received by those addressed. Some letters addressed to him are added. The first letter is a report of the Monument Street mission, Teng Chow, China:
Rev. H. A. Tupper, D. D., Corresponding Secretary F. M. B., S. B. C., Richmond Va.
DEAR BROTHER: — With the close of the year we render devout thanks to God, our Heavenly Father, for His preserving mercies. No serious interruption or expenditure of funds has occurred. Much labor has been performed by each member of the mission, and the results are with God in the future.
In the city the regular services in the new church and the little chapel have been sustained. A good deal of preaching has also been done in the study and on the streets. The theological class has been taught a week at a time every quarter.
The ladies have labored incessantly, superintending their schools, and teaching the women and children to come in, and from house to house. In addition to the regular work in the city we have all taken frequent excursions to the surrounding country. The native church and many individual brethren have also voluntarily aided in this department. Putting all together the gospel during the year has been carried to more than two hundred and fifty villages, and tracts and portions of the Bible distributed among them.
Public sentiment seems more favorable to us now than at any previous period, and we begin to hope that the Spirit of God is moving on the hearts of the people. We long to see a great revival
break out among them. A number of persons show interest in the truth, some of whom we trust are near the kingdom. One of Mrs. Crawford's most promising pupils has recently been baptized, and since then there has been a good deal of seriousness among the rest of the boys. We are so frequently disappointed about these things that we scarcely dare to hope; all sorts of indescribable difficulties beset our paths, and only to God can we make known the real conditions under which we live and labor.
Many of the brethren reside in the country and can only attend preaching at the church in the city. They, however, meet among themselves at two villages about eight miles apart, every Sabbath day for worship, and they do a good deal of labor among their neighbors. We employ no native preachers with mission funds, believing the system to be rotten to the core, and calculated only to retard the growth of vital Christianity. We long to see it cut out of missionary operations and the church left to grow from the healthy root of love to God. We believe most firmly that the human mind can only respect that religion which requires a voluntary sacrifice, and instinctively despises that which is pecuniarily profitable. Every religion that ever existed — except modern mission religion — requires its votaries to support it, rather than to be supported by it. If all the boards had pursued the voluntary plan from the beginning the church beyond doubt would be much farther advanced in heathen lands than we now find it. Our mottoes are, first, hire no one to attend preaching or to learn the doctrine. Support no native evangelist.
Second, build no chapels for native churches with foreign funds. Third, let foreign funds go to support the work of foreign missionaries, and let the natives look to themselves.
T. P. CRAWFORD. Note. — The latter part of this report has not been found.
TENG CHOW, Nov. 16, 1876.
Bishop Russell, D. D., C. M. S., Ningpo, China.
DEAR BROTHER: — On my return from Japan a few weeks since I was shown a letter from you to Dr. Nevius regarding the paper adopted by a meeting of missionaries at Chefoo in August last, in which they agreed to use Shangti, Tien Chu, and Shen interchangeably for Jehovah, Lord, and God, as circumstances may require, etc. I need not quote the exact language of the document,
as you doubtless have a copy of it in your possession, but as you ask for information regarding its real intention, I feel at liberty, since I was a member of the meeting and aided in drafting the words agreed upon, to offer a few explanations:
1. The agreement is based on the conviction that these three terms, Shangti, Tien Chu, and Shen, have all become firmly established in our nomenclature as designations of the Divine Being whom we worship under the appellations of Jehovah, Lord, and God, and that therefore further controversy on the subject is unnecessary and hurtful.
2. The agreement is not a compromise, a victory, or a sacrifice of principle on the part of any one, but simply a treaty of peace alike honorable to all and beneficial to our common Christianity.
3.It purposely avoids details and accepts the terms of Ti, Chu, and Shen, as the substitutes for Jehovah, Lord, and God, without defining which is which, or when and how the accompanying adjectives shall be used, leaving every one at liberty to follow his own perceptions of fitness and propriety in all cases.
4.This was done under the conviction that Chinese perceptions of the generic and the specific, the singular and the plural, the perspicuous and the ambiguous, the respectful and the disrespectful, the poetic and the prosaic, are not always parallel with those of the sacred authors, and therefore both speaker and translator should be left free to vary the terms for the Divinity, according to the context and to the idiom of the Chinese language.
5. If a sufficient number of missionaries are found agreeing substantially with the proposals in that paper, then, after some terms or term for Spirit have been settled upon by them, further steps will, of course, be taken to settle the necessary details and to appoint a committee of most judicious brethren to produce a union version of the Scriptures, or to conform those already in existence to the principles adopted. I was greatly pleased that you favor the proposal of the Chefoo meeting. A few of the old missionaries in each of the parties may refuse to join the movement, but unless I am badly mistaken the great majority will heartily unite on some expression substantially the same as that proposed by the brethren from various parties and places who incidentally met at Chefoo last summer.
I remain, dear brother, Yours very truly, T. P. CRAWFORD.
Report of Teng Chow Baptist Mission for 1877.
To Brother H. A. Tupper, D. D., Corresponding Secretary F. M. B., S. B. C., Richmond, Va.
DEAR BROTHER: — The operations of the mission have been very similar to those of last year. But its force has been less through the absence of the Misses Moon. We are happy to announce the return of Miss Lottie Moon on the 22d instant to her former position, and regret to learn that Miss Eddie, through her feebleness, has abandoned the hope of resuming missionary labors.
No interruption to our regular work has occurred except the attendance of Mr. and Mrs. Crawford on the missionary conference at Shanghai last spring. They both presented written essays on important subjects before that body, to which we would invite the special attention of the Board. They will be found in the printed report of the conference.
Our various appointments for preaching, prayer, and Sunday school, with occasional trips into the country, have been sustained as formerly, though without any very marked results or special discouragements.
The two boarding schools, male and female, under Mrs. Crawford and Mrs. Holmes, have been full through the year, and respectable progress has been made by most of the pupils. The church has grown steadily, though slowly, in numbers and in the knowledge necessary to make it an efficient body. The members are encouraged to labor voluntarily, but no foreign money is used to stimulate their zeal. Late in the fall the Rev. Mr. Richard, of the English Baptist mission of Chefoo, moved into the distant interior, leaving his flock permanently to our care. The members are at a distance from us and much scattered, which will greatly increase the labor and difficulty of their supervision.
The pastor of the North Street Church returned to his home last spring, since which time his flock has been without preaching or regular meetings; some of them, however, attend our services, and we do everything in our power for their spiritual good. A general meeting of the three churches has been appointed for the latter part of February, for mutual consultation in regard to organizing according to the necessities of the case and the altered condition of affairs. Good results are hoped for from the anticipated meeting.
NOTE. — Here the copy ends, the rest has not been found.
The following was written when Dr. Crawford was in Boston and about to proceed to New York, Philadelphia and other cities to discuss mission methods, introducing him to ministers in New York:
TREMONT TEMPLE, BOSTON, MASS., Dec. 3, 1878.
This is to certify that I have formed a most delightful acquaintance with Rev. T. P. Crawford, the bearer, who for nearly thirty years has been a missionary in China, under the auspices of the Southern Baptist Board, and I find Mr. Crawford a most intelligent, instructive and interesting Christian gentleman, competent to impart very valuable opinions on some of the gravest problems connected with missionary enterprise, both as it relates to home and to foreign fields. Before he goes South to meet his brethren there, he will spend a few weeks in the City of New York, as he has been spending his time in Boston, meeting and conversing with the managers of missionary societies and with ministers in that circle, making upon all a most excellent impression.
W. S. McKenzie, District Secretary A.B.M.U.
The following letter was addressed to the missionaries of the American Baptist Missionary Union at Ningpo:
TENG CHOW, Oct. 7, 1880.
DEAR BRETHREN: — I greatly desire to be present at the association and join with you in your deliberations regarding our common Zion, but for various reasons will not be able to do so.
You will see from the letter of our church that it has appointed delegates and asked to be received as a member of the association. I hope our Brother Kiang Khu An Ao will be present as the representative of our church and that both he and the church will be received by the association as members of the body.
You will see from the native letter that we have requested the association to consider the following propositions: (1) Who shall and how may we determine whether a church is dissolved or has ceased to exist? (2) Who shall succeed to the property of a defunct church?
We have a question on hand as to the existence or non-existence
of a church where there is a considerable amount of money and other property at stake, as well as the question as to whether it would be proper to receive such of its members as wish to continue their Christian profession, into the fellowship of our church without letters of dismission. I hope therefore that the brethren of the association will first consider the question proposed by our church in its isolated position, and use their influence to secure the appointment of a standing committee composed of three missionaries and two native brethren, to whom we can present the case for instruction. I should also like for Dr. Yates and Wong Ping San to be on that committee, together with three brethren of Ningpo.
We are getting on quietly here, and no special interest in our work, but a slow, steady growth is going on among us. Pray for us. May the Lord have us all in His merciful keeping is the prayer of
Yours very truly, T. P. CRAWFORD.
NOTE. — This letter was written several years before Dr. Crawford's mind had been awakened in regard to religious organizations. A few years later his views differed radically from those expressed above in regard to the functions and powers of the association.
When Messrs. Richard and Jones, of the English Baptist mission, moved to Ching Chow, they requested the Monument Street Church of Teng Chow to receive as members and care for the scattered converts they were leaving in and around Chefoo. Many of the Christians did unite with the Monument Street Church, while others joined with the China Inland Mission Church, nearer to them. Mr. Jones wrote the following letter to Dr. Crawford:
CHEFOO, Aug. 24, 1880.
DEAR DR. CRAWFORD: — On yesterday I went to Tsung Kia to see the converts there, having some time on hand. I told them it was Richard's and my wish that all of these small churches and scattered members should amalgamate with your church. They said they had amalgamated — "Oh, it was all right" — and they seemed to feel all square. Well, I told them I did not feel so sure that you and your church viewed it in that light. "Well, yes," they replied, "there are difficulties, too," mainly distance, illiterateness, and no leader.
They said they feared that you expected them to go very frequently to the city for worship. I told them I thought they should go some times to sacrament there. This they assented to and seemed willing.
They admitted to me that there had been some dissentionists who were not willing to join with the city church, and asked me to explain to you that you must not think that because one-third or so were dissatisfied, that therefore all were thus dissatisfied at joining.
They said that they would like occasionally to have visits from you, but would invariably like to be informed beforehand; and if it were convenient to let them have the sacrament at their native villages, so best for them.
They in their illiterateness feel the pressure of the need of an occasional helper, and begged hard for your deacon to come to them once a month to lead their worship and teach them.
I told them I would freely supply them with books, and in the summer when Lao Wu came home his aid would be at their disposal. I further told them that we would place no hindrance to the present or ultimate conveyance of the mission premises to you, if desired.
Finally, I promised that you would acquaint them of your next church meeting, and then they could go, appoint one of their own number to go formally, if necessary, and give in their adhesion irrespective of Chao Yuen or the Pei Kieh Kiao Hui.
I also cautioned them against the master and disciple spirit being carried into Christianity, and after assurances of your disinterestedness I left them, having had a very enjoyable time.
Nothing further occurs to me to say at present only that I was quite unable even to "smell" any other ultimate cause of trouble, and I put it as strongly as I could to them to act for themselves no matter what others thought.
With kind regards to Mrs. and Miss C. and to Fred, believe me
Very sincerely yours, ALFRED JONES. _______________
The following was written to a missionary friend in Shanghai:
TENG CHOW, May 22, 1881.
MY DEAR BROTHER: — I have received the histories you sent me in good order, for which please receive my sincere thanks. I
note what you say about the arrangements of the names, and will endeavor to follow your suggestions. I shall get the work out as soon as possible, but I can find very little time to devote to such labors, and so it may be a good while before it appears.
I observe that you say, "I have not had time to read your last paper in the Recorder" and that "I do not have much faith in the ancient history of China." Also that "I am rather of the Fergusson school on the subject."
Now, this shows that you have quite failed to get hold of the object of my articles in the Recorder, which is comparative ancient chronology — not the antiquity of China. My field of research is chiefly beyond that of Mr. Fergusson's — that is, from the beginning of the Hia dynasty, or the call of Abraham back to the beginning of human history, while Mr. F.'s is from the reign of Hwong Ti, B. C. 2744 downwards. Mine is upward, ancient and general; his downward, modern and particular. There is no sort of conflict between us. My belief is that all the annals from Hwong Ti upward, found in the Chinese histories, are borrowed, and came from the same source as those in Genesis, Berosus and Manetho. They are no more a part of Chinese history than those of Genesis are a part of English history, and all that Mr. Fergusson says may be true without affecting my subject in the least. I have in store still one more article of translation besides the one now at press, and then an essay on the ancient dynasties of Genesis, Babylon, China and Egypt compared together, including perhaps those of Persia. My difficulty about Persia is that I cannot get hold of a work containing its ancient annals, although I know they exist in full detail. If you know of such a work among your friends at Shanghai and can get it for me, I shall be under lasting obligations for it as well as for many other favors.
With kind remembrance, Yours as ever, T. P. CRAWFORD.
NOTE. — He afterwards found a volume on Persian antiquities and was able to incorporate these annals with those of the other ancient nations mentioned in his as yet unpublished Reign of Man.
The following letter was written to his son, then in the Protestant Collegiate School at Chefoo:
TENG CHOW, Nov. 14, 1883.
DEAR FRED: — It has been a long time since I wrote to you, but I think about you and pray for you every day and night. I am so glad you keep well and get on so bravely at school. I hope you had a splendid time over poor old Guy Fauks. He has been burnt so frequently that even his bones have long since been consumed, even the ashes have been burned up years ago. You are now only burning their shadow. All of your cousins and cousines in America ask about you when they write. Minnie was out of bed the last time she wrote, but was very feeble. Mrs. Shaw and Bessie took tea with us on Saturday and talked about you. Mr. Holcomb is very well and much enjoyed his letter and drawing from "Sir Alfred of the Out Isles." Miss Moon and Mr. and Mrs. Pruitt and everybody send their love to "Sir Alfred." I hope Sir Alfred will be able to conquer every foe, especially bogies, ghosts and hobgoblins. There are no such things in heaven or earth, in the light or in the darkness, by day or by night. They are only in our own notions, and my dear old mother whipped them all out of me when I was a small chap. I am now very glad she did, for none have ever troubled me since and never will any more.
With very much love to yourself, and a pint or so for Jimmie and Harry,
This letter is from Mrs. Crawford to her son Alfred, then in school in Chefoo:
Oct. 13, 1884.
MY DEAR FRED: — Your last came while I was in the country. This morning I had a long letter from Minnie, who sent love to you from herself and Mr. Jones. I hope she will be here by Christmas.
Mrs. Elliston writes me that you are to have a little roommate, which I know will please you very much. I hope you will be an example to him of all that is good, noble, true, manly and honorable. You know he will look up to you and will be very much under your influence. Of course an example cannot be put on, or made for the occasion, for whatever a man really is that will be the example he will give to those who know him well. No mother would be willing for her son to room with persons who would lead him into wrong-doing, and I do trust that my Fred will feel this responsibility.
Be very kind to the little fellow and lead him into right ways.
The following letter was written to Mrs. Crawford in Teng Chow:
TUSCALOOSA, ALA., May 26, 1886.
DEAR WIFE: — I wrote you two letters from Montgomery after the close of the convention, the first a very long one — twenty-two pages. I left there on Wednesday, the 19th, passed through Selma without stopping, and came on to Marion — gave a short talk at their regular prayer-meeting. And on account of the meeting of the Press Association there on the following Monday, I thought it best not to remain, so on last Friday night I reached here. Cousin Joshua met me at the depot and took me to his house, where I remained over Sunday very comfortably. His wife was indisposed and I did not get to see her. His children were all at home except the preacher son, who is now at the Seminary in Louisville. He has an interesting family. Henry, like Webb, is a candidate for the Legislature without opposition.
I found cousin Joshua a very interesting man, and in full sympathy with my views on missions and all Baptist matters. On Sunday morning I preached in the new, commodious Baptist church, which was packed to overflowing; subject The Poverty of Christ Enriches the World. I had good attention and the "glow" on. At night I lectured on missions to a full house. Dr. Henderson, pastor of the church in Northport, and a Presbyterian minister were present. On last night (Tuesday) I delivered my first lecture on the Races of Men. Am to lecture again tonight and tomorrow night on the same theme. Then I begin Sunday at Northport, giving the same number of talks as here. The Sunday following I begin then, at Birmingham. Then go to Memphis and West Tennessee, Kentucky and other places.
Brother Dave came to see me at cousin Joshua's early Sunday morning and took me on Monday morning to domicile with him. He and wife are making me very comfortable, doctoring me up with dyspepsia bitters and buttermilk. Their children are at home, but they do not seem very robust. He is doing well, I suppose. I saw your cousin, Martha Hill, at church, and some other relatives.
I am now writing on Dave's veranda, and Miss Bannie Dent, an old acquaintance of yours, has just been introduced — she sends her love to you. I must tell you, while I was lying down on Monday afternoon, in walked a colored woman who came to my bedside and, offering her hand, said, "You don't know me?" I said, "No, who are you?" "I am Rachel — am living in Northport, and have come over to see you and hear about Miss Martha." I was so glad to see her, held her a long time by the hand, made her pull off her hat and let me look at her, inquired all about how she was getting on and about her mother and every one of the colored family. She seemed so warm-hearted, had such an affectionate remembrance of you, of our departure from Carthage, of her looking through the fence and weeping bitterly as we drove away in the buggy in 1851. All told, she quite won my heart and I did exceedingly enjoy her visit. Her mother is dead, you know. Her sister Frank is also in Northport, and will come to see me. She has lost sight of all the rest of her brothers and sisters. Rachel is a nice, good woman, and is doing well for herself. She wants you to come back, and wants us to set up housekeeping and she live with us all our days, waiting on us, etc. I said, "If we do so, it's a bargain and you shall be our housekeeper."
Go to Chapter 29
[From L. S. Foster, Fifty Years in China - An Eventful Memoir of Tarleton Perry Crawford, D. D., 1909; reformatted and reprinted in 2005. The document was provided by Jackie Battles, Winchester, VA. - jrd]
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