e
timber near springs of water and are poorly clad. In good weather they
"begin to gather" about 8:30 p.m. and continue to "gather" until 9:30,
when Elder "B." taking his place at the left of the pulpit, "reckons
that they's all here that's going to com." Elder F. sits down beside him
and neither of them can read. Deacon L. who serves as chorister,
occupies a shortseat in front of the pulpit. The wives of the elders,
the lady missionary and other leading sisters occupy seats--a bench--at
the right of the pulpit.

The meetings are opened by the deacon, who reads two lines of a hymn
and, winding out a tune, the people unite in singing them. Two more
lines continue to be read and sung until the hymn has been completed.

When the deacon is not present Elder "B." says: "Will some of you select
something to sing?" If no brother is present, who can read, a sister or
the missionary, or perhaps one of her school boys, may "line out" a hymn
and may even "raise it" but the tune must be one "the old folks can
sing." If the one who "raises the tune" breaks down with it, any one
may pick it up and go on with it to the end of the two lines that have
been "lined out."

The missionary's organ is in position ready for use, but it must be
silent in the prayer meeting, and also at the preaching service. It is a
new and troublesome innovation. It takes the prominence in the singing,
that belongs to the officers of the church. The missionary cannot wind
and slur the tunes on it, the way the old folks have learned to sing
them, and it robs the singing of its old-time sweetness and power. The
organ therefore remains silent.

After the first hymn, Elder "B." who never allows any one else, not even
the preacher, to lead the prayer meeting, now calls on some one to "read
us a lesson from the Bible." This was an innovation introduced into the
prayer meeting after the arrival of the lady missionary. It is at first
merely tolerated, comments and explanations are strictly forbidden.
These restrictions in regard to the Bible in the meeting were due to the
influence exerted by the wife of Elder "B." who had been the first real
leader of the church and was still regarded as a "mother in Israel,
whose opinions should be respected." She felt that God had taught her by
visions and dreams, and believed he would teach others the same way.
Elder "F." however, is not satisfied till he and others have heard the
"Word of God" and permission to read it is giv