case) the no-school is her place. In religious life, her place is the
colored church. No matter how her soul may long for a more intelligent
Gospel than perchance surrounds her, she must find it there.

Her place in the work of reform, if she has fallen or desires to reform,
is the public street. I could relate many incidents which have come under
my personal observation in Washington, (and Washington is far ahead of
many places in the South) to illustrate how our fallen sisters have
suffered worse than death, because doors have been shut against them.
Several cases have been brought to me this year, one since writing this
paper, but my sisters, the sad fact is like the advent of our blessed
Lord, there is no room in the inn for her.

What is the true place of our women and girls? It is that place which is
not circumscribed by the mere accident of birth and race, where she can
rise just as high as she has the ability to reach and sustain. My five
years' experience in Europe as a Jubilee Singer gave me a taste of the
sweets of true womanhood, unfettered by caste-prejudice and by a low
estimate of my position. There my complexion was not a target for insult
and ostracism. Our needs are not only those common to other races, but
are in a vast measure greater, because of the past and present
difficulties. The masses furnish the most difficult problem to solve. How
can we rescue them from poverty and illiteracy, and not pauperize them?
How can we prevent crime, check immorality and decrease mortality? The
answer lies in giving to them better home life, more elevating social
surroundings, better educational advantages in school and industries, and
a higher type of Christian life and worship.

My first introduction into an intelligent idea of practical Christianity
was at Fisk University. There, and at many similar institutions under the