a million in a day. Determined to see everything for himself, the indefatigable Paul went to sea with the fishermen-sharing their toils and dangers. "He never," he says, "heard one of them, under any provocation, swear." Their honesty and piety he highly commends. At Henningsvær he found the church. crowded with 3,000 fishermen, each one with his church-service book. "I doubt," he says, "if such a scene could be witnessed in any other Christian country."

Of the many fishing towns in Norway that of Bergen on the west coast is one of the busiest. It is a remarkable blending of the quaint and old in the architecture of its buildings, and the up-to-date twentieth century in its electric lights and trolley cars. When the fishing fleet crowds the harbour and the sailors and fishermen crowd the streets it is indeed a busy scene.

An example of the striking sea cliffs of Norway is that at Hornelen, the most abrupt and precipitous of any in Europe.

The railway and road construction, as may well be supposed in this land of mountains and fjords, presents remarkable engineering difficulties. Two of our cuts will indicate the character of these. It is remarkable what splendid roads are constructed, winding in great ribbonlike curves up and down the mountain slopes. Over these rattle the coaches of the country, and the peculiar light carriage known as the cariole, a vehicle not unlike the caleche of Lower Canada, only the driver stands behind on a sort of footman's platform, and guides his steed with the skill of a Jehu.

Probably no country in Europe has better educational provision than Norway and Sweden. Every village has its school, and every school its library. In one Du Chaillu found 30,000 volumes. There are

learn a good deal from our Norse friends. Even in remote farms, the house-mother will teach the younger children, and the father will often train the boys for the high school. In small towns, Hebrew, Greek, Latin, French, German, and English are taught, and the three last are frequently spoken by young ladies of the better class.

In the free public and in the private schools 97 per cent. of the children of school-age were in attendance. Half-an-hour every day is spent in Bible-reading, hymn-singing, and prayer; and religion is taught by precept and example. Du Chaillu contrasts this popular diffusion of education with the ignoranc of

of some southern countries Europe, where the governments subsidize the theatres and neglect the schools. And the country is not a rich one; but, on the contrary, very poor. In some of the remote parishes, for instance, a farm servingman will labour a whole year for a wage of ten dollars and a suit of clothes. The aged poor are not herded in great poor-houses, but are boarded round in farm-houses, and treated with much kindness and consideration. To the popular education he attributes the fact that very few strikes or labour troubles occur in Norway or Sweden, and Communism and Nihilism are unknown.

HE hardships which many of the refugees underwent in Canada were severe. One of them, writing from Hamilton, Canada West, to Fred. Douglass, said: "Twenty-one years ago I stood on this spot, penniless, ragged, lonely, homeless, helpless, hungry. and forlorn. Hamilton was a cold wilderness for the fugitive when I came there."

There were at first no schools, no churches. and very little preaching or other consolations of religion to which the negroes had been accustomed. Their poverty, their ignorance, their fears, made their condition very pitiable. "Yet," says Siebert, "it was brightened much by the compassionate interest of the Canadian people, who were so tolerant as to admit them to a share in the equal rights that could at that time be found in America only in the territory of a monarchical government."

As

Generous efforts were soon made to meet their religious needs. early as 1838 a mission was begun among them. Schools were established and other means adopted for the betterment of their social condition. A manual labour institute was begun at Amherstburg. They were visited by anti-slavery friends from the United States, John Brown, Levi Coffin, and others. Mr. Coffin, describing the condition of

For the portraits illustrating this article we are indebted to the courtesy of the America Company Publishers, 5 Park Square, Boston.

Mr. Clay remonstrated with the British Government for harbouring these refugees: "They are generally," he alleged, "the most worthless of their class, and far, therefore, from being an acquisition which the British Government can be anxious to make. The sooner, we should think, they are gotten rid of the better for Canada." "But," says Professor Siebert, "the Canadians did not at any time adopt this view." The Government gave the exiles welcome and protection and land on easy terms. Under the benign influence of Lord Elgin, then Governor-General, the Elgin Association was formed for the purpose of settling the refugees on Clergy Reserve and Crown lands in the township of Raleigh. In the so-called Queen's Bush, a vast region stretching towards Lake Huron, many fugitives hewed out for themselves homes in the wilderness. At Dawn, near Dresden, as early as 1842, a negro settlement was formed. The Revs. Hiram Wilson and Josiah Henson organized a training institute. Several hundred acres of land were secured, on which in ten years

there were five hundred settlers, with sixty pupils in the school. In other settlements adjacent, says Mr. Henson, there were between three and four thousand refugees, and the pupils reached the number of one hundred and sixteen. Thus was anticipated by nearly half a century the industrial training which Booker T. Washington has so successfully organized at Tuskegee, Alabama.

At Buxton, in Kent County, a settlement named after Thomas Fowell Buxton, the famous philanthropist, was organized, and in 1848 the Elgin Association was incorporated. Ten years later Dr. Howe reports two thousand acres deeded to negro owners, and two hundred neat cottages erected, with a population of about one thousand. He writes:

"There is no tavern, and no groggery; but there is a chapel and a schoolhouse.

Most interesting of all are the inhabitants. Twenty years ago most of them were slaves, who owned nothing, not even their children. Now they own themselves; they own their houses and farms; and they have their wives and children about them. They are franchised citizens of a government which protects their rights."

en

A saloon was opened in the Buxton settlement, but could not find. customers enough to support it, and so was closed within a year.

Other similar but less noted colonies, one bearing the honoured name of the philanthropist Wilberforce, were established. Some of the negroes' best friends, however, considered that they would succeed better if thrown upon their own resources and encouraged to cultivate selfreliance. Their gregarious instinct, however, tended to keep them together. The refugees for the most. part gravitated to the towns and cities Amherstburgh, Windsor, Chatham, St. Catharines, Hamilton, and Toronto-where they cultivated small gardens and performed such lowly labours as wood sawing, white

washing, hotel service, laundry work and the like. A less number found homes and occupations at Kingston and Montreal, and a few at St. John and Halifax.

The negroes at Dawn were reported to be "generally very prosperous farmers of good morals, and mostly Methodists and Baptists." Out of three or four thousand coloured people, not one, says Josiah Henson, was sent to gaol for any infraction of the law during the seven years from 1845 to 1852.

In 1852 the Anti-Slavery Society of Canada reported that there were about 30,000 coloured residents in Upper Canada, nearly all being refugees. About ten years later Principal Willis, of Knox College, who took deep interest in their condition, estimated the number at 60,000. This was doubtless an overestimate. After the War the number very greatly decreased, many returning to the northern tier of States and some further south.

The Canadian census of 1901 reports in the whole Dominion 17,437 negroes, more than half of whom, namely, 8,935, dwell in Ontario, 5,984 in Nova Scotia, 1,368 in New Brunswick, and only 532 in British Columbia, and 280 in Quebec.*

A few of the refugees followed the blacksmith and carpenter trades, fewer still kept small stores, and some accumulated real estate and a degree of wealth. Many of them

The

*The negro population seems to be continuously decreasing in the Dominion. census of 1871 reports a total of 21,496, not including Prince Edward Island, Manitoba, British Columbia and the Territories, which were not then in the Dominion. Of these, 13,435 were in Ontario, 6,212 in Nova Scotia, 1,701 in New Brunswick, and 148 in Quebec. In 1881 the negro population in the whole Dominion was 21,394, of whom 12,097 were in Ontario, 7,062 in Nova Scotia, 1,638 in New Brunswick, 274 in British Columbia, 155 in Prince Edward Island, 141 in Quebec, 25 in Manitoba, and 2 in the Territories.

THE LATE LEWIS G. CLARK, OF BOSTON.

The original George Harris of "Uncle Tom's Cabin." owned small neat homes, though sometimes the unthrift inherited from slavery days was seen in the unkempt and dilapidated premises. Dr. Howe considered their state better than that of the foreign immigrants in the same regions. Sunday schools were early established in the negro settlements, the Bible. was read in many humble homes, not a few negroes learning to read and write after reaching adult years.

The tendency of the fugitives to association was shown in the organization of what were known as "True Bands," a sort of mutual improvement clubs; one at Chatham had a membership of 375, and one at Malden a membership of about 600. Religious organizations were formed among them, chiefly of the Methodist and Baptist persuasion, perpetuating the modes of worship of these churches in the Southern States. Most of the meeting places

were devoid of architectural pretensions and were sometimes rude and almost primitive. The worship was largely of an emotional character, marked by the vigour and often the eloquence of the address and the beauty of the singing, which were not infrequently accompanied by hand-clapping and other physical demonstrations.

Among their ministers were many devout and pious men, some of them possessing much ability and persuasive eloquence. Of these we may mention the Revs. Wm. Mitchell, Josiah Henson, Elder Hawkins, and Bishop Disney of the Methodist Episcopal Church. (The latter three were born slaves.) They accomplished much good among the coloured race in Canada. A few of the negroes joined white churches, but for the most part they worshipped together. The franchise was freely given them on the payment of the same amount of taxes as was paid by the white people.

As may well be imagined, many touching scenes took place as each band of fugitives reached the land of liberty. Many families long separated were reunited. "Each new band of pilgrims as it came ashore at some Canadian port was scanned by little groups of negroes eagerly looking for familiar faces. Strange and solemn reunions, after years of separation and hardship, took place along the friendly shores of Canada."

A large number of fugitives from slavery considered themselves safe, at least till after 1850, within the borders of the Free States. Josiah Henson estimated that in 1852 there were as many as 50,000 former slaves living in the States. But this was always at considerable risk of being kidnapped or, after the Fugitive Slave Act of 1850, of being restored by law to bondage. "The Southern people," says Professor