Historical Newspapers of South Carolina

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A full line of samples of the newest fabrics alw'ays on Jiandi Have your clodiing made in your own town where you pan be spre of a fit. Clothing altere^ and^rem^eled. W. H. Robinson. AU work guaranteed. J sGive me a inal ' 1 /"vt T11 tier ^ <T . .^4 Upstairs qver Settlemyer buildingj^ The Builders Supply Go. i / Successors Will furnUb your: Building Materlai of the best that the ksritets afford and at the lowest living/prices. No. ) heart pine Shingles tend Laths, Guar anteed Pure White) Lead and Zinc and Pure Linseed Oli Nothing better to paint your house 1 with and costa less than mixed pjiinfci When In nee*. 4 of anything in tne bddldlng line, cal and see us; we’ll treat you oour teously and mhke your, estimates for nothing. MANAGER Blue Ribbon A bon-ton, upper criyiL gooo enough # for anyjw>dy, GINGER ALE Try/t. Ask for jit Anywbbre in Town. i Bottled by CHEROKEE BOTTLING WORKS. Jas.ft-tf. PS •dry 1 A Buty BeOicine Brutes OoTOen health LUSTERX n Tsa Nuggaf* A a peel tic tor Constipa sad Kidney troubles.ApiesT usy People. Renewed Vigor. digestion, Live* = , _l _ Imimre Blood, Bad Breath. Sluttish Bowelt^esdache and Backache. Its Ko fy Mountuio tab let term. 86 cents a £ox. Genuine made by Bouustbs Duuu CcArxsr. Madison, Wla GOLDEN NUCGETTFOR SAUOW PEOPLE Ws do not wo do tho kinds of By Rev. Frank De Witt Tslmage, D, D. Los Angeles, Cal., Feb. 25.—An up lifting sermon, profuse in illustrative kicident and suited to the needs of the times, was given by the preacher to day, who took for his text Matthew ix, 29, “According to your faith be It unto you.” Itev. John Watson, better known to Americans by his literary sobriquet of Ian Maclaren, wrote a powerful para graph in a retrospect of his life’s min istry. This is his message to the preach ers of the present day: “The review of the past has convinced me that while preaching has various ends the chief ought to be comfort. It Is useful in Its way to explain the construction of the book of Isaiah and to give the history pf Hebrew literature, but it is better to minister the consolation of Isaiah’s fifty-third chapter to the weary heart. No one can blame a preacher for ex pounding Christian dogma, but bis words will be more useful when they declare the Christ himself, of whom dogma at Its best is but the garments. The preacher is Justified in attacking sin with righteous indignation of soul and with burning invective of words, but perhaps he would come more quick ly to his purpose if he turned the sin ner from liis sin by causing him to fall in love with goodness.” In other words, according to Dr. Watson, the chief work of the ministry is not iconoclas tic. but constructive. It is not so much to wield the dissecting knife and ex pose the awful ravages of the disease called riu as it is to lead his congre gation out into the flower gardens of God’s hwe and to show his i»eople what is possible for them to attain if they are only v illiug to drink the water of life, of which, if a man once drinks, he shall never ihirst again. I always did Ixdieve that the sight of a good man be ing honored for his virtues had a more beneficent influence upon a community than the sight of a grewsome gallows upon w'hieh a mqrderer had been stran gled to expiate his crime, and I always did believe that Murillo’s “Ascension” and William Strutt’s “A Little Child Shall I>ead Them” have had more pow er to eradicate evil than Michael Ange lo’s horrible agonies of lost souls, de picted In bis great masterpiece of the “Last Judgment.” Thus we turn to my next today with feelings of infinite joy. When we study the assurance which Jesus Christ gave to the two blind men of the east, who came to him crying, •‘Thou son of David, have mercy on us,” we do not have to explore with Dante the dark caverns and the lakes of fire of an aw ful inferno or have John Milton echo for us the despairful calls of his “Par adise Lost” or climb with Ignatius Don nelly the funereal pyre of his “Caesar’s Column.” But we can walk with Sir Thomas More amid the incense laden avenues of his Utopia. We can watch men by the power of faith lifting moun tains; we can see Christians, as mighty reforming chieftains, going forth to conquest, as David, the shepherd boy, went forth to overthrow the gigantic Philistine; we can see men assailed by tbe hosts of temptations raising high the golden shield of faith so that the fiery darts of Satanic attack fall to the ground with a harmless ring. O faith, thou art not a mere gospel theory! Thou art a mighty workman, aide to graft all the powers of the supernat ural into our being. Thou art the mas- senger ready to lift man to God and to bring God down to man. “Accord ing to your faith be it unto you," spake Christ to the blind men of old. “According to your faith be it unto you,” says Christ to tbe men and the women of the present day. Phywifal Stamina. In order to make our subject a little more intelligible let me remind you of the blessings of faith from a worldly or a temporal standpoint. Let us. in the first place, try to see what a mighty factor faith can be in develop ing our physical stamina. Archbishop Temple once said, “Faith is the laying hold of the future in the midst of the present, of the unseen in the midst of the seen." And so faith can so sus tain and stimulate the physical powers that a frame weak and feeble and ever Imperfect can achieve tasks that would tax the j>owers of a vigorous constitu tion 1>et me illustrate my thought by the scene of my text. There is great excitement on the out skirts of Capernaum. Christ has just l>eeu working a nutyber of his mira cles Tbe most startliug of these was the raising from the dead of the daugh ter of the ruler Jairus. Of course you can understand the tremendous sen sation such an act caused. 'The news spread like wildfire. The people every where were flocking alxiut Jesus. Willie the multitudes were following him there were two blind men by the road side. I believe from the construction of this chapter they were beggars. When the crowd surges past them their acute ears hear the commotion. “What .« ;he matter?” they ask. “Oh,” some one lays, “Jesus, the worker of mlra- cle*. is passing by.” “Do you believe be can open my eyes?” tremulously asks one of the blind men. “I do not know.” is the reply. “You were born blind, were you not? No one that Is born ollnd has ever been known to see.” “Yes,” says the blind man, “but did not Christ raise the dead daughter of Jairus? I feel, I know ha can give us sight” Then tbe blind men, who could not get near to Chrlat on account of tbe crowds, began to shout at the top of their voices, “Thau so:j <if David, have mercy ou us!” “Be quiet." says some one. “There la no good '»i your shouting. Your eyeballs are useless. Christ can do nothing for you." But still the blind men cry more vociferously, "Thou son of Da vid, have mercy on us!” Christ bears their suppliant voices above the cheers of the multitude. He stops and says to them practically this; "Blind men, do you believe 1 am able to open your eyes?" They answer, “Yea, Lord.” Thus Christ says, “According to your faith I* it unto you.” At first, I think, the blind men could not realize the full import of the sentence; then a smile irradiated their features, and then the curtains of the eyelids parted, and the men saw. That was the re ward of their faith. The blessing was limited only by the measure of their belief. “According to their faith,” and ah they believed for the opening of their eyes, that boon was granted to them. Supported by Faith. “Well," says some one to me, “I do not sett any connection between the blind men of my text and faith in God giving to a man physical powers to do what God wants him to do.” Instances of the stimulus of faith are to be seen in every walk of life. Everywhere you can see men and women of slight physical frames doing the work of giants, because they have faith, tri umphant faith. Here comes a frail lit tle body like Frances E. Willard. Why, from the day that she was born she was a physical weakling. She was a frail child. She was a frail girl. She was a frail young woman. Then came the call to the semi-invalid to go forth as a warrior to fight the curse of the saloon. “Oh, Frances,” said her friends, i “you have not the physical power for a temperance crusade. You have no chest, no throat. Why. that is the work which calls for the physical stamina of a giant!” But the young, frail looking woman, Frances E. Willard, calmly an swers. Tf God calls me to this work, God will give me physical strength to do it.” Did not God give to her phys ical strength in proportion to her faith? 1 tell you that the work Fran ces E. Willard did was enough to break down the physical resource of a Du mas had she not been re-enforced by divine strength. As an organizer of worn •» she was a marvel. As a public speaker she went up and down this laud addressing audiences night after night, year in and year out. The mid night cold sent the shrieking winds against her when she, night after night, had to change cars. Miserable hotel meals, badly ventilated audience rooms, mental strain enough to ex haust the strongest of nerves, were all hers. And yet that frail body wertt on and on in Its herculean tasks supported by faith. Open the leaves of history and what do you find? Tbe greatest of workers have often been those who were work ing under the shadow of death. By the command of physicians and friends and by tbe reasoning of every physical law these men and women should have ceased to work. John Richard Green, an Invalid; Alexander H. Ste phens, an invalid; Robert Hall, an in valid; Joint Bummerfield, an invalid; Richard Baxter, an invalid; Edward Payson, an invalid; Frederick W. Rob ertson, an invalid; Philip Doddridge, an invalid; Wiiberforce, an invalid; U. S. Grant, v/riting his memoirs of the civil war when he was writhing in the ago nies of physical torture; Robert Ixtuis Stevenson, an Invalid; Henry Fawcett, the ally and helper of English states men, yet blind from a youth of four teen. Oh, do not tell me that the mira cle of the blind men has not been du plicated in the eighteenth and nine teenth centuries. It has, it has! By faith they have compelled their frail bodies to achieve marvels. Now, what is the practical deduction of this principle? Do not l>e hypoebon driacs. Do not talk alxait your physic al ailments. Do not spend most of your time telling your neighbors how bad you feel. Do not humor your paint and your aches by continually taking an inventory of them. 'There is noth ing in the world which will make the body more of a weakling that! tbe hab it of getting the idea into your minds that it is weak and that it can do nothing. In almost every sanitarium in the world you can find these notieea being hung up everywhere around the walls: “Don’t talk about.your sick nesses.” If you have faith Tn God that he will give you physical strength to do your work, ladieve me. that physical strength, In most cases, will come to you. Better throw away those circu lars which advertise the benefits of patent medicines. Get up and get out, and your body will grow in strength as you ol>ey the call of duly. But If triumphant faith is Important in reference to the physical body bow mue!i more Is it important in reference to the mind! If It is important in ref- erence to the action of my lungs and heart, how much more is It Important in reference to the action of my intel lect! I force my mind to do what I believe 1 can do, and that as a rule is the limit; of the achievement, no more and generally no less. I^et me here il lustrate my thought by some of the homely incidents of everyday life. 0 Look* Just the game. I take the train and go out to the little country town where you were born. We get off at tbe station and go up the old, familiar street. It Is sur prising how little some of the old country towns change. There are the same little postoflice and the same’ lit tle church covered with tbe sqme col ored paiut When we walk around It almost seems as though the same chickens were running about the yards as ran there thirty years ago. We en ter the old farmhouse where yon were born, and I And that tbs son of your oldest sister, now dead, has It I tarn to him and say: “Harry, what la tho good of your burying yourself alive here In the country? You know this farm will never amount to anything. Tbe soil is poor. The great ranchers of the west, with their wonderful im plements, arc able to raise their wheat far cheaper than you and by the trans continental rartroad lines undersell you in the eastern markets. Why do you not get out of here and go west or go to one of our large cities and make a name for yourself, as your Uncle Hen ry has done?” The young man looks up at me and says: “Oh. I don’t khow. I do not believe I could do It. You know, I was born here, and, though I eannot make much out of the farm, at least I am assured of one fact—I can make a living. Better a bird In the hand than two in the bush. Better hold on to an assured little than to reach out after something and perhaps , fail entirely.” What is the matter with your nephew? He has Just as much brain as you. Just as much chance to make a great success as you have made. There is just one trouble— be lacks faith—faith in himself. A man without faith in himself has no more chance to forge ahead and ac complish anything for good than a steam engine has to draw a, train with out water in tbe boiler or than a fur nace is able without fuel for the flames to feed upon to give forth heat. Now’ for the other side of this ques tion: Here is a boy born the son of a ! barber. His mother was a woman of ungovernable temper, who passed the last years of her life in an insane asy lum. Poverty ushered him Into life. His boyhood days were passed by an unhappy fireside. But one day, while going along the Loudon streets, he looked into the windows of an art store and saw’ some beautiful pictures. They open to him a new world. He says, “I, too. am a painter.” But bis genius w’as not like that of Edwin Landseer, w’ho at fourteen was able to win a prize at the academy by exhibiting there the picture of a majestic St. Bernard dog. But slowly, painfully, amid ridicule, with an empty purse and an empty stomach, he had to struggle on at his canvas. Every outside influence fought him back. Only the in ward consciousness that he was a painter kept him at his task. Then what Boswell was to Sam uel Johnson John Ruskin became to him. Then Ruskin, the matchless art critic, led the English world to ftis feet. 'Then came success. William Turner became the most hoilored colorist of all the British empire. It was the tri umph of faith. Would William Turner ! ever have accomplished wbat he did, with the whole world ignoring him for years, had he not been willing to starve and suffer because he believed in him self? Faith In Ouearlf. But I find that faith has a broader realm than even its jurisdiction over our physical bodies and our mental suc cesses. It is able to come to us and say: “Man, thou canst use thine own fingers; thou canst cut the curtain w'hieh separates the present from tbe future, but thou canst also make men work for thee, and without me thou canst do nothing as a social organism." “O faith,” I cry, “w’hat dost thou mean? Art thou not simply a gospel messenger? Art thou the queen of commerce? Dost thou as an empress swing thy scepter over the busy marts of trade?” And faith answers: “Thou hast well said. 1 am ruler ovrf all tbe civiliz^l world. Where commercial man deals with man, or where man is a mound builder, or where man floats a national flag. I am faith, ruling, con quering faith.” Faith is everywhere practical in man's relation to man. I decide to take a trip from New York to California. I enter the railroad office and purchase a ticket. 1 pay down my money. I prac tically say by that act: “Here, Mr. Rail road President, is a hundred dollars, i I have faith in you that you will keep your contract and take me to my des tination.” After I receive my monthly wages I take my money to the bank and say: "Here, Mr. Cashier, is my money. Put it out at interest. I have faith in you. I will trust you with my all.” Instead of living the life of a her mit and arming myself with pistol and gun and barricading my borne at night, as the New England settlers did during the time of the Indian upris ings in KviO, I associate myself with my neighbors into a nation. We elect a president, a governor and a mayor. We say to these officials: “You guard us. You protect us. We Jiaye faith in you and your government.” The busi ness world, the domestic wyorld, the political world, could not/be run suc cessfully a day, an hour, a minute, without faith, glorious and triumphant faith. Now. my friends, as rational faith is such an essential for man’s physical and mental and social development, is it absurd for us to assert that gospel faith is an essential format^ spiritual existence? We have logically proved that when a man lives for himself or when a man walks with other men he has to walk with the evidence of the things not seen. Shall man not walk thus with God? And, my brother, U man, In spite of himself, is compelled to trust man. In order to live in an earthly and social sense, Is it absurd for man to trust God in a spiritual sense? If you have faith in an earthly par ent, why should you not have faith In a heavenly Father? Suppose you have been a way ward hoy. Suppose you have been a drunkard, a gambler and a libertine. Suppose you have run away from home and not had any re lations with the old homestead for mouths—aye. for years. Then suppose a friend meets you In a distant city and sends back home yW address. Then suppose your father sent. - to you an earnest, loving letter, which goes thus:. “Dear Charley- 'or months and month: vour mother and I have been trying to find you. Under tbe awful strain of worry your mother has bro ken down. Tbe doctors say she can only last a few weeks. Her one cry is: *My boy, my boy! Oh, why does not my boy come home?’ Come home, Charley. Come home to your mother and to me. We will forgive all, if you will only let sin alone and come back to our love.” Would you not believe your fa ther? Would you not have faith In bis forgiveness? Would you not take the first train back to tbe old homestead and throw yourself upon your mother’s sick l>ed, just as you used to do when a little boy, stnd cry: “Ob, mother, moth er! Forgive me, mother!” If yon have faith that an earthly parent will for give your sins, then why have you not faith in God? Why do you not throw yourself upon his mercy and cry: “Lord, Jesus, forgive me! Lord. Jesus, save me?" Is the picture which John Buuyan drew of his pardon Lt the cross of Jesus Christ an absurdity, w’heu he said, “So I saw in my dream that just as Christian came up with bis cross his burden loosed from off his shoulders and fell from off bis back and began to tumble and so continued to do till it came to the mouth of the sepulcher, when it fell in, and I saw it no more?” Not an Ab*ar4ltjr. If the pardon of sin through the blood of the atoning Lamb is not an absurd ity, wby should it be an absurdity that with God to help you there is nothing too great for you to do? We again follow the same analogy. Suppose an earthly parent should come to you and say: “My son, I am thy father. I want you to go forth on a mission In my name. All that I have shall be giv en to you for help. I will support you; I will protect you; 1 will care for you as long as you are true to me.” Sup pose your father should thus speak to you. “Why,” you answer, “if my fa ther spoke thus I know he would spend his last cent to help me and. If neces sary, i»our forth his last drop of blood for my protection.” Then, my friend, if you have this faith in your earthly father’s promise of help why will you not trust your heavenly Father? Why will you not feel that all the re-eu- forcctnents of heaven are thine and all iLe powers of God are thine to do his work if you will only surrender your life to his service? Listen. 1 will quote today from Christ’s very words, “If ye had faith as a grain of mustard seed ye might say unto this sycamore tree, Be thou plucked up by tbe root and be thou planted in the sea, and it should obey you.” And in Matthew we can read about tbe same promise where Christ says, “All things whatsoever ye shall ask in prayer, be lieving ye shall receive.” Oh, my brother, will you not today become one with God? Will you not make his supernatural power yours? Will you not take God at his word, as by faith you would accept an earthly parent’s promises? But some one says to me: “I am ashamed to come to Christ. I have liv ed such an awful life of sin. I have neglected so many of his invitations. I am in exactly the same position as a man who has cheated a business part ner or one who has been untrue to bis best friend.” Ah, my friend, I am glad to have you speak thus. Say on. Pile up your sins mountain high. Then aft er you had finished 1 would pile your sins up higher than the clouds. Then upon the top of these mountain ranges of sin I would place the cross of Jesus Christ. And I would ask you this one blunt question: “Though your sins be as high as zenith and as low as the na dir and as wide as space itself and as black as the darkest hour of tbe night, w’as not the sacrifice of the son of God big enough to atone for them all?” Oh, why wilt thou refuse submission to God’s will, when thou dost begin to fathom the depths of God’s sacrifice in Jesus our Lord? Wilt thou not let bis blood cleanse the awful record? The words of my text are a promis sory note. It has unlimited possibilities at the Bank of Grace. It has the name of the Lord God Almighty at the bot tom of it. Indorsed it is by the blood of a resurrected Christ. It does not read, “I hereby promise to pay to a repent ant sinner $100 or $1,000,” but it reads, “I promise to pay to a repentant sinner anything and everything that his gos pel faith is able to carry away with him.’’ Will you come to this Bank of Grace today? Will you make your re quests as big as the mercy of God, as big as heaven? “According to your faith be it unto you.” “Faith, O thou glorious and triumphant faith.” [Copyright, 1906, by Louis Kiopsch.] Fatronixlog m Klnir. Tlie I»udon Mail tells a remarkable story of the democratic way in which Norway treats royalty. At the end of a play by BJornsterue Bjoruson at the National theater in Christiania King Haakon received the venerable dram atist with the remark, “A very beauti ful p!ay, my dear Bjoruson.” Bjoru son, patting tbe king paternally ou the bead, said: “Do not say 'majet’ (very), your majesty, but ’rneget.’ That’s how we pronounce it here. A man in your place must lake care of these little matters, you know.” Kjig Haakon, surprise^), replied with as good grace as possible that lie w’ould be careful to follow the advlc.. “’That’s right,” re plied Bjoruson. “If you take care to remember what I say you’ll find you’ll hav% good cause to thank me.” Elaborate Modesty. It is the fashionable (mse now to speak of your hundreds of dollars’ gown, rich with real laces and em broideries, as “a rag of Doucet’s" and not “lit to be seen.” A beautiful coun try bouse, abundantly supplied with servants and kept up with all possible luxury, is Jqst “a little box” where “we do everything so slmplyf’ La, Is. Af fectation and self consciousness of the new rich are responsible for this ami ability.—Boston HerakL For Sale 3»5 acre farm, $20.00 per acre. 6? acre farm in Yorkville $27.50 per acre. Lot 72x100, 3 miles from Gaffney. *3 acre farm, $14.0* per Acre, 6 mites from Gaffney. / i?X acres $100.00 per aci4. acre farm 4# miles from Henrietta and 25Cliffsides, 22 acres of lt in timber, $16. 50 per acre. / HOUSEs/nd LOTS. 8 room house and ji> acres in Elacksbww £1,300.00. Fine 6 room hoqse,newly finished, $i,8eo Lot 72x135, $700,00 down. 73 acre farnyjtf 350; 2 years to pay for it 4 acres 3 bl^k$ from depot, $3,300.00. Lot 80x20c*, west end, $350x10 Lot 2# a£res f '4 room house, $1,050.00. Lot 135,feet by 200, 3 blocks from depet, $725/00. / Lot 206x200,4 blocks from depot, $700.0*. Fine 6 room house, newly finished, near graded school. 3 qpe houKs and lots near depot, $6,o«« 125 acre farm 7 miles from town, $13.30 per acre, in timber. 185 aCre farm near Pacolet Mills, $15.00 S r acre-fc-enough timber on it to pay ritv 185 acre farm 7 miles from Gaffney, $15.- 00 per acre. 140 acre farm near Cherokee Falls, U acres in fine bottoms, 60 acres virghi timber. $16.0fc. 114 acres close to Gaffney, $28.00 par acre. 122 acre farm good houses, haras, etc., part in corporate limits, $4, 100.00. /T 125 acre farm/near town. $1,360.00. 78 acre farm D miles out, $1,360.00. 129 acre farm 3 inlles out, $16.00 per acre. * 84 acre farm extremely cheap. 202 acre farm, good houses, good barn, ebb. PHce $1,800.00; easly worth $12.00 per acre. The Hill house and lot, 5 rooms $610.- 00 the cheapest place in town tor money. Would rent for $6.00 per month. The Charlie Stacy house, only $800.66 75 acres most all in timber, $1,000.06. One fine lot right in heart of town, $1,000.00. On<, farm (extremely large) $10,250.00. 50 a,.res. house, etc., edge of town. Price $4,004.00. 412-6 acres of land, mew 6-room bonse, circular piazza, 4-acre orchard, good barns and outbuildings. Price $2,350. 100 yards from car line. Lot 80x180, corner Jefferies mmtt Laurel streets, near graded school Price $376. 4 room house, Lara, store room and 1 acre land at Thickety depot, $423.00. Lot 80x200 in left of resident portion of town. Price $800.00. 147 acres (De Loach lands) $’ , .00 par acre. 380 acres (De Loach lands) $7.00 par sere. 518 acres eight miles from Gaffney. Price ,6$250. Seventy-five acres in bottoms. / 316 acre farm six miles from Gaff ney on R. F, D. No. 1, lying on Bar ratt’s creek. Twenty acres good bot toms, 125 acres in timber. Three settlements. Price $15 per acre. Two lots four blocks from depot, 75x300. Price $100 per lot. Seven-room bouse, eight acres of flue lanfl. Good barn, out building, etc. The Morgan home. Price $4,006. One beautiful lot corner M<.~iow sod Grenard streets, 80x200, price, $1,750. 118 acres all in bmber 8 miles om. Lies good. Price $16 2-3 per acre. 67 acres 4 miles put. 2-3 In timber, on R. F. D. and public road. Lise well, $850. 281 acres on Thickety and Gllkey creeks. Lies fine, Qne buildings, high ly Improved and good timber. 128 acres, 8 acres original forest, plenty of 2nd growth pine Umber, aouses, etc., has well. $12.50 per acre. Nice house d 1-2 acr^, of good ground, near depot. Price $2,000. 8-room house and nice new barn, 5 icres. beautiful land in Blacksburg, «1,100. 6-room bouse, lot 150x150, good barns and out buildings, $600. Will exchange for farm. Mce brick store room, bouse sad vacant lot in Gaffney, is rented tor !13 per month. Price $2,175. 5-room bouse and 1-2 acre ground, fine orchard, $1,225. FOR RENT. 8-room bonse and one horse farm In town. House being fixed up. UNION COUNTY. One pretty new 6-room cottage lu Union; nice barn and outbuildings. Yard and garden; nicely fenced; on Wardlaw street near E. Main. Only a short distance from railway station and school bouse. Young 9 'retard, splendid water. ?rlce $1,500. Two- thirds cash, balance in one year. CHEROKEE\COUNTY. One four-room cottage near Irene Mills in splendid condition, on nice lot. Is rented for $6’.00 per month. Price $700. \ CHEROKEE AND YORK COUNTIES. * 900 acres of nice land )n near Smyr na, Hickory Grove and King's Creak. 700 acres In nice tlmbsr only a couple of miles from R. R. station. 100 acres in good bottoms on King's and Wolf creeks. Several settlements. Price $15.00 per acre. 700 acres of land I on Broad river adjoining th© above tract, nicely tim bered, two good settlements, in fine condition. Price $/5.«)0 per agn. 455 acres close uf Smyrna an<L Hick ory Grove, good \fnd. lies well, good settlements, near/good school. Prlo $15.00 per acre. settlement, prett; up to railway sta- •ed. Very cheap at 218 acres, g< land, lies ahrea tlon, well Urn $15.00 per acre. 86 acres on In good botto Being put into not rocky. P About 7 miles school. Prices reasonable kety creek, 35 acres bouse, barns, etc. shape, good $15.00 town good Ml. per agre. , close to