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Page 50 text:
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Brother Guss went on: "Ef dere be a stone wall heah an' de Lo'd tell me
to jumpitru dat wall, it am dis heah niggah's business to jump, and de
Lo'd's business to see dis niggah tru. Dat am faith. New le's all pray ....
. . Oh, Lo'd, dat knows de sin ob all, lif' up yo' eyes an' look down 'pon us
pore critturs heah below. Bad, ugly things am all dat exists in dis heah
worl' . Oh, hasten de day when all good niggahs will be gaddered togedder
in de hebbenly lan'. It am den dat physical exgustion will be no mo'. " Every-
one knew, though it was ignored, that brother Gus was about the laziest
negro in the whole colony, and he always preached in this strain, due, prob-
ably, to a guilty conscience.
Another song was announced, after which Brother Guss began to preach
on this text: "Mawnin' in de lan' ob de settin' sun." He declared: "De
good Lo'd sho' ought to drop a stone on de head ob de one who does somepin'
what he should not ought to. "
Just at this moment, a slight noise above was followed by the mysterious
dropping of a stone on Brother Guss' head! He was too much surprised to
note that it was padded andldid not hurt, but to the accompaniment oflthe
congregation's uproar, he went through the process of being Hflabbergasted' ',
and sprawled on the platform. Finally, he slowly rose, locked fearfully at
the roof, rubbed his head, and much to the surprise of the boys said, "Lo'd,
can't yo'-all take a joke?"
QA true incidentl
Winston Schussmann '26
When all the world is sound asleep,
, And mystic, lovely shadows creep--
When night birds call and night wind sighs-
O, what is veiled from mortal eyes?
But charm of wonder, magic, rest,
- That comes on hours with darkness blest,
Shall make us happy, dreaming then
Of what is myst'ry yet to men!
Novelle Rowland '26
Page 49 text:
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THE UNEXPECTED ANSWER
"Go ahead and tell it, Ralph, please! " shouted the half-dozen boys
assembled in Ralph Lewis' room, where they often met.
The one whom they addressed was clearly a leader--a big fellow, in
stature. ideas, and ideals. His dark complexion set off the two mischievous
eyes that were capable of portraying their ownerls feelings at all times.
Often they were mild and sympathetic, and again sparkling with fun. -
Rising, he said, "Well, boys, I think we can have some fun to-night, if
we work it right. How many are game?"
The reply was an unanimous "I amll' .
"All right," he continued, "the negroes are holding a revival meetingjust
outside of the town in old Jim Hoopla's barn. How would it strike you to
dress up as coons and go down? We could enjoy ourselves and yet not
make any trouble either. Old Higgins, who has attended the meetings
every week, said that the head cheese always prays to the Lord that a
rock may be sent down on his head if he has committed any sin. There would
be our chance. "
Before the clock had ticked away fifteen minutes, the boys had all their
plans made. Two boys were sent on a task, while the rest busied themselves
sewing patches on their trousers and "blacking" each other's faces with
burnt cork. As the meeting was not scheduled until 8:00, they had half an
hour to wait. While thus occupied, they were interrupted by the approach
of the boarding school master, but Ralph quickly jumped into bed, told the
master where he was, and was told by Mr. Sherman, that he was in no
hurry, therefore the morning would do.
Soon it was dark enough that, with due precaution, the boys made their
way from the room, down the stairs, outdoors, and down the path that led
to the barn. When they arrived, the place was a-light with lanterns. In-
side, the mingled voices of the colored folk could be heard singing:
"De gospel train am comin'
Ah heahs dem cah wheels turnin'
An a-rumblin' tru de lan'!l
Then a voice was heard to say, " Now fo, yo' sings dis heah las' verse, Ah
wants yo' to git a pitcher of dat Great Gospel Train a-rumblin' tru dis heah
town. Say Miss Love, will- yo'-all sing alter dis heah time? Alreddy--Sing!"
When the song had been sung, Brother Guss slowly walked up to the
tottering platform and began the address of the evening with an apology:
"Brudders an, Sistahs, yo' alls done know that Ah ainit no hand at mak-
in' 'pologies, but dis evenin' Ise jes' physically exhausticatedl Ise done
worked ha'd all dis day in de boss' 'tater patch, and Ise plum done up."
"De Lord'll help yo', Brudder Guss," encouraged an old deacon on the
if A 1 il
Page 51 text:
LEGEND OF TRINIDAD HEAD
Once upon a time, long before the days of the white man, there was a
tribe of Indians residing in the country around what is now called Northern
Humboldt County. This particular tribe was very appropriately named,
"Chihuakalelia," which in the Indian language means, "the Stern One,"
the reason being that the customs of the tribe were very strict.
One part of this tribe lived on a plateau which was nearly two hundred
feet above sea level and extended far out into the ocean, ending in a steep
precipice. Far away, across many rivers and lakes, dwelt another tribe
of Indians, the Blackfoot tribe, which was noted for its beautiful maidens.
Now, it is said that the son of the chief of the Chihuakalelia tribe,
Dahcotah, a handsome young brave, who already wore several scalps at his
belt and was the leading athlete of the clan, fell violently in love with a
beautiful young maiden of the Blackfoot tribe. In vain did the young chief's
father and others plead against his choice. The young warrio1"s heart was
set, and he would rather go to the Happy Hunting Ground than choose
another maiden for his squaw.
In desperation, Mahta-Tatonka, his father, threatened banishment from
the tribe and hinted that Dahcotah might be wiped from the face of the
earth by the Great Spirit should he marry Iolalelo, the Blackfoot maiden.
Undaunted, the young brave set out one night in his canoe for the res-
idence of the other tribe, where he was to meet his loved one by a certain
birch-bark tree on the bank of the Klamath River. He found her waiting,
and they both paddled happily on down the river, far, far, from the homes
of their fathers.
For many days Mahta-Tatonka sat in silence in his lodge, neither eating
nor sleeping, so great was his sorrow, not only at the lcss of his only son,
but also at the disgrace brought upon the tribe by Dahcotah. One night,
sitting thus, he fell into a deep slumber and dreamed amost wonderful
dream. He dreamed that he could hear the voice of the Great Spirit, soft
as the lapping of the waters upon the shore, yet clear and distinct, speaking
to him. It seemed to say, "Move ye your tribe or thou shalt be punished
severely: thou hast angered me deeply."
Mahta-Tatonka awoke. Was it only a dream? Or had the Great Spirit
really spoken to him? He asked the advice of the oldest woman in the vill-
age, Ogillallah, who thought the wisest thing to do would be to move.
The tribe, after being told of the dream, agreed with Ogillallah, so great
was their fear of the Great Spirit's anger. The next day they moved, start-
ing on a journey of perhaps two or three hundred miles, to a land of
plenty, Where many generations lived happly afterward.
Many, many years later the lure of the old hunting grounds and the de-
sire to see the old home led those of Dahcotah's tribe to send a young
brave back to see what had become of the place of his late ancestors. ,Lo
and behold! What did he, Mena-Seela, see when he arrived? Only the
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