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 The Children Wiser than the Eiders sides. Malashka went in over her ankles and cried:

"It is so deep, Akulyushka, I'm afraid."

"Oh, it's nothing. It won't get any deeper, come straig'ht towards me!"

They drew nearer. Presently Akul'ka said:

"Look out, Malashka! don't splash so much! Go more quietly!"

No sooner were the words out of her mouth than Malashka went plump! with her foot in the water, and splashed Akul'ka's sarafan all over. The sarafan was splashed all over, and the water went into the eyes and nose of Akul'ka also. On seeing the great stains on her sarafan Akul'ka began to be very angry with Malashka, scolded her, ran after her, and would have beaten her. Malashka grew frightened, saw that she had done mischief, leaped out of the puddle, and ran off home. Akul'ka's mother passed by, saw her daughter's sarafan all splashed, and her bodice all dirty.

"Where have you been, you dirty little wretch?" cried she.

"Malashka splashed me on purpose," said she. Akul'ka's mother seized Malashka and boxed her ears. Malashka howled so that the whole street could hear it. Malashka's mother came rushing out.

"Why do you beat my little one?" cried she, and she began to abuse her neighbour.

One word led to another, and the women reviled one another to their hearts' content. Then the muzhiks themselves came out and formed quite a

title: Page:More Tales from Tolstoi.djvu/161


text: Category:Eros in poetry

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Category:Eros in poetry


text: Dictionary of National Biography, 1901 supplement/Clarke, Mary Victoria Cowden-


text: Category:Eurydice in poetry

title: Category:Eurydice in poetry


text: Category:Hylas in poetry

title: Category:Hylas in poetry


text: Category:Icarus in poetry

title: Category:Icarus in poetry


text: Category:Muses in poetry

title: Category:Muses in poetry


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Page:South Carolina Declaration and Ordinance of Secession.djvu/13

That the Ordinance adopted by us in Convention, on the twenty-third day of May, in the year of our Lord one thoussand seven hundred and eighty-eight, whereby the Constitution of the United States of America was ratified, and also, all Acts and parts of Acts of the General Assembly of this State, ratifying amendments of the said Constitution, are hereby repealed; and that the union now subsisting between South Carolina and other States, under the name of "The United States of America," is hereby dissolved.


text: Category:Pan in poetry

title: Category:Pan in poetry


text: Category:Persephone in poetry

title: Category:Persephone in poetry


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text: More Tales from Tolstoi

title: More Tales from Tolstoi


text: Category:Psyche in poetry

title: Category:Psyche in poetry


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Page:Englishmen in the French Revolution.djvu/182

162 to the castle of Vincennes, where they were cooped up in narrow cells, with windows too high to see out of. Four months later they were carted back to Paris, to the Austin nunnery. On their liberation they managed, by the sale of their linen and furniture, to leave for England, where they found a new home, first in Dorsetshire and ultimately in Staffordshire.

The Conceptionists in the Rue Charenton, very near the Bastille, were removed to the Austin convent in November 1794, and shared its alarms and privations. On their release they petitioned the Convention, giving a lamentable picture of their condition. "While prisoners we were at least sure of food, but we are now reduced to starvation, subsisting only on the scanty alms of charitable persons acquainted with our situation. Our property is not restored; we are despoiled of everything. We have no family, and shall have no country if the Republic abandons us. You will not suffer despair to reduce us to regret having escaped the axe of assassins. Grant us temporary shelter and succour until you have decided whether our property shall be restored. We shall not cease to bless your justice, and to cry 'Vive la République Française, vive la Convention Rationale.'" This appeal seems to have secured them a temporary allowance of two francs per head daily, and in 1797 Captain Swinburne found them tolerably comfortable, their convent having been restored to them, though in a dilapidated state. They


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Page:South Carolina Declaration and Ordinance of Secession.djvu/15

 * Attest: BENJ. F. ARTHUR,
 * Clerk of the Convention.


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Page:Englishmen in the French Revolution.djvu/183

Rh were living upon what they could earn, and he dissuaded them from returning to England. A fresh confiscation, however, befell them in 1799, and they sought refuge with the Jerninghams at Cossey, Norfolk, where the community died out.

The Benedictine monastery and the three British seminaries were closed or turned into prisons, but the priests and monks mostly escaped. The Irish college, which then had lay as well as clerical students, had stormy times. In December 1790, one of a party of its students, walking in the Champ de Mars and mounting the Federation altar, leaned against and accidentally knocked down a wooden pedestal. The sentry tried to arrest the delinquent, his comrades defended him, a mob collected, and had not Lafayette with 100 horsemen hurried up, six of the Irish youths would have been hanged on the spot for the supposed insult to the altar. As it was, they spent a fortnight in prison, and were then acquitted. Later on a mob attempted to break into the college; but Mac Canna, a student, pistol in hand, planted himself at the gate, threatened to shoot the first man who advanced, and improvised a speech on the position of Irish exiles confiding in French hospitality, whereupon the mob applauded and dispersed. In September 1791 the congregation at the college chapel, including French worshippers, were mobbed on leaving, a lady being shamefully flogged, but


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164 the authorities took measures against the recurrence of such outrages. After the Terror the ten remaining Irish students were allowed to return to their own country. James Coigley or Quigley, a priest destined to the gallows at Maidstone for treason in 1798, had left in 1789, having proved an unruly spirit, but he had witnessed the beginning of the Revolution, and mistaken for a royalist priest, had had a narrow escape from the lanterne. He was in Paris again in 1797, conspiring against England. The Scotch college, adjoining the Austin convent, was made a prison, and St. Just was taken thither on the 9th Thermidor, but the gaoler refused to receive him. The gilt-bronze urn, containing in a leaden case the brain of James II., was wrenched off the monument to his memory, and the case was not discovered till four years ago, in laying a pipe under the chapel floor. James's manuscripts, sent for safety into the provinces, were ultimately destroyed. His coffin at the Benedictine monastery was opened, and the body made away with. Of this "resurrection" we have two accounts. An anonymous correspondent of the Gentleman's Magazine in 1798, a prisoner at the Scotch college, was told by a Miss White, an eye-witness, that James's nose was very prominent, the end of it being long and "abundant," whereas the lower part of his long oval face was anything but


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text: Category:Greek gods in poetry

title: Category:Greek gods in poetry


text:
Page:Folk-lore - A Quarterly Review. Volume 4, 1893.djvu/354

346 Mythology, Ideography, etc.", by Dr. Stanilaus Prato of Italy; "Sioux Mythology", by Dr. Chas. Eastman of St. Paul, who is himself a full-blood Indian; "Buried Alive", by the Rev. H. Feilberg of Denmark; "Modern Greek Mythology", by Miss Lucy Garnett of England; "The Magic Poetry of the Finns, and its Application in Practice", by Myself; "The Sign Language of the Indians, with Demonstrations on four Sioux Chiefs", by Lieut. Scott, U.S.A.; "Voodooism", by Miss Mary Owen of St. Joseph, Miss.; "Bulgarian Wedding Ceremonies, illustrated with costumed figures", by Dr. V. Shopoff of Bulgaria.

On the following day came "Japanese Folk-lore", by the Rev. W. Griffis of Ithaca, N.Y.; "Maui the Prometheus of Hawaii", by Dr. N. Emerson of Honolulu; "Corean Folklore", by Prof. Homer Hulbert of Zanesville; "Folk-lore of Bassa, Liberia", by the Rev. J. M. Arlis of Liberia; "Tamaro the Terrible", by the Rev. Wyatt Gill of Sydney; "Venezuelan Folk-lore", by Dr. Teofilo Rodriguez; " The Symbolism of Diurnal Birds of Prey among the People of New Spain", by Count H. de Charencey; "The Musical Instruments of British Guiana", by the Hon. J. Quelch, British Commissioner; "Pigments in the Ceremonial of the Hopi", by Mr. A. M. Stephen of Arizona.

On Friday, the 14th, after various Servian and Polish Folk-Songs, came a paper, "How San Geronimo came to Taos", by Mrs. McClurg of New York. This was followed by a series of songs, chants, and prayers of the Navajos, reproduced through a phonograph, by Dr. W. Mathews, U.S.A. In the afternoon the following papers were read: —"Why Popular Epics are Written: a Study of Bosnian and Herzogovinian Guzlar Songs", by Dr. Friedrich Krauss of Vienna; "Marriage Customs in Rumania", by Mr. Arthur Gorovei; "A Lett Heroic Epic", by Mr. H. Wissendorff of St. Petersburg; "A Sort of Worship of Ancestors in Finland", by Prof Kaarle Krohn; "On Excavations in Cyprus", by Dr. Richter of Berlin; "The Primitive


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Page:Feilberg.djvu/57

Rh for pay and food. A white trooper would not serve under £122 per annum, besides 3s. per diem sustenance allowance, and 2s. per night, night allowance, when on actual duty. The duties of such a force would be far more arduous than those of the ordinary police. and yet the above rate of pay is that at present in vogue. Then of course the horses and accoutrements have to be considered. The present Native Police of 200 men costs the Government about 10,000 per annum, and we have to consider whether for treble this sum an equal number of white troopers would do the duty as well. If not, the expenditure would be unjustifiable. What I am assured would tend more to the pacification of our blacks is—the reduction in size of the Native Police districts; the increase of detachments; constant regular patrols and communication with the blacks, so as to learn to know at least the leading men of each tribe, who would be made responsible for the good conduct of their mob; and the appointment of officers of unexceptionable character and ability, instead of young inexperienced new chums, mere boys, who have no recommendation except an unusual amount of bounce and the influence of an M.L.A. at their back. These officers should be vested with the power necessary to put a stop to the wholesale interference at present practised by the public, who take gins and children from the tribes at will, and unchecked. The enactment of a law such as the Queenslander advocates would be very necessary and of the utmost importance. No white man should be permitted to cohabit with a gin, as is at present the case, unless he marries her. It is an everyday occurrence in the North to meet travellers and teams accompanied by a gin; even these men, in most cases, endeavoring to hide their degradation by dressing their sable Hebes in men's clothes and and passing them off as boys. Such men have done more to foster the enmity between the races than any amount of patrolling. I have sketched here what I consider would be an improvement on the present system, being far cheaper than the substitution of white men; but one item should not be omitted in any scheme which may be eventually adopted: The force must be separated from the ordinary police, with which it has nothing in common. The custom in vogue at present of making constables act as camp keepers is open to serious objection, and I strongly recommend that cadets be substituted, who would thus gain experience in all that appertains to the blacks. There would never under such a system be any dearth of good officers. I would also encourage every attempt to collect information and materials from which a standard work of reference could be compiled. We know very little about the blacks, and that little is exceedingly fragmentary and based mostly on carelessly collected facts. The blacks will have disappeared from this continent before another century has come and gone. Their habits and customs are constantly changing or falling into disuse, since they came into contact with the whites; it therefore behoves us to obtain properly authenticated facts relating to everything connected with their past history. No one can be more fortunately situated for such work than Native Police officers, and the Queensland Government would confer a lasting boon on the present and future generations of this country if they would sanction and foster any research tending to the fulfilment of so valuable an object. Our national Museum would soon be enriched by a vast and valuable collection, as varied as unique, illustrating the successive stages through which the aborigines have passed since our advent, enabling the student to arrive at definite conclusions, by comparison and classification. I have for eight years devoted all my spare time to such subjects, but was forbidden to publish any information which could give the public even the slightest glimpse into the doings of the Native Police. Why such a course should be adopted is inexplicable, and certainly does not reflect credit on those who were its initiators. I may refer your readers, en passant, to a graphically described patrol which appears in Mr. Brough Smyth's work on the aborigines of Victoria, vol. ii., pp. 336-339. Here we find that as far back as 1844-45 the blacks in the Port Macquarie district bad to be terrorised into submission by a free use of the musket, the officer commanding, Mr. D—, chief constable actually cutting off the tips of the ears as trophies, and bringing them in stowed carefully in his waistcoat pockets! There is unfortunately too much evidence in proof of the violence of black and white, and there cannot be any necessity for such ridiculous assertions as those made by Captain Pascoe. The aborigines of our north-east coast knew nothing of firearms, even in 1873, when they attacked Sub-inspector Johnstone at Trinity Bay. They repeatedly endeavored to make the slain stand upright, not understanding the cause of death. To them the invisible means of such bloodshed must have been bewildering, and had they had any remembrance of the deeds described by Captain Pascoe they would certainly not have fought, when left entirely unmolested. Kennedy, like Mr. Jack, fell a victim to his own misplaced leniency. When in cases like the above the blacks become aggressive, gentlemen entrusted with Government

title: Page:Feilberg.djvu/57


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text: Index:Mississippi Declaration and Ordinance of Secession.djvu


text:
Author:Edward Webster Bemis

Articles in The American Journal of Sociology

 * "Review of 'Aspects of the Social Problem'" in American Journal of Sociology, Vol. 1, No. 2 (Sep, 1895)

title: Author:Edward Webster Bemis


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Page:Mississippi Declaration and Ordinance of Secession.djvu/5

In the momentous step which our State has taken of dissolving its connection with the government of which we so long formed a part, it is but just that we should declare the prominent reasons which have induced our course.

Our position is thoroughly identified with the institution of slavery—the greatest material interest of the world. Its labor supplies the product which constitutes by far the largest and most important portions of the commerce of the earth. These products are peculiar to the climate verging on the tropical regions, and by an imperious law of nature, none but the black race can bear exposure to the tropical sun. These products have become necessities of the world, and a blow at slavery is a blow at commerce and civilization. That blow has been long aimed at the institution, and was at the point of reaching its consummation. There was no choice left us but submission to the mandates of abolition, or a dissolution of the Union, whose principles had been subverted to work out our ruin.


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Page:Mississippi Declaration and Ordinance of Secession.djvu/6

 That we do not overstate the dangers to our Institution, a reference to a few facts will sufficiently prove.

The hostility to this institution commenced before the adoption of the Constitution, and was manifested in the well-known Ordinance of 1787, in regard to the Northwestern Territory.

The feeling increased, until, in 1819–20, it deprived the South of more than half the vast territory acquired from France.

The same hostility dismembered Texas and seized upon all the territory acquired from Mexico.

It has grown until it denies the right of property in slaves, and refuses protection to that right on the high seas, in the Territories, and wherever the government of the United States had jurisdiction.

It refuses the admission of new slave States into the Union, and seeks to extinguish it by confining it within its present limits, denying the power of expansion.

It tramples the original equality of the South under foot.

It has nullified the Fugitive Slave Law in almost every free State in the Union, and has utterly broken the compact which our fathers pledged their faith to maintain.

It advocates negro equality, socially and politically, and promotes insurruction and incendiarism in our midst.

It has enlisted its press, its pulpit and its schools against us, until the whole popular mind of the North is excited and inflamed with prejudice.

It has made combinations and formed associations to carry out its schemes of emancipation in the States and wherever else slavery exists.

It seeks not to elevate or to support the slave, but to destroy his present condition without providing a better.

It has invaded a State, and invested with the honors of martyrdom the wretch whose purpose was to apply flames to our dwellings, and the weapons of destruction to our lives.


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Page:Mississippi Declaration and Ordinance of Secession.djvu/7

 It has broken every compact into which it has entered for our security.

It has given indubitable evidence of its design to ruin our agriculture, to prostrate our industrial pursuits and to destroy our social system.

It knows no relenting or hesitation in its purposes; it stops not in its march of aggression, and leaves us no room to hope for cessation or for pause.

It has recently obtained control of the Government, by the prosecution of its unhallowed schemes, and destroyed the last expectation of living together in friendship and brotherhood.

Utter subjugation awaits us in the Union, if we should consent longer to remain in it. It is not a matter of choice, but of necessity. We must either submit to degradation, and to the loss of property worth four billions of money, or we must secede from the Union framed by our fathers, to secure this as well as every other species of property. For far less cause than this, our fathers separated from the Crown of England.

Our decision is made. We follow their footsteps. We embrace the alternative of separation; and for the reasons here stated, we resolve to maintain our rights with the full consciousness of the justice of our course, and the undoubting belief of our ability to maintain it.


text:
Author:Eugene O'Curry

Works

 * Lectures on the Manuscript Materials of Ancient Irish History
 * Manners and Customs of the Ancient Irish

title: Author:Eugene O'Curry


text:
Articles by Malcolm X from LA Herald-Dispatch/July 25, 1957

Messenger Muhammad has taught us how we so-called Negroes were kidnapped from the East by the white Christian Slavemaster, brought to America in chains and robbed of our own religion, robbed of our own language, robbed of our own culture, robbed of our own God, robbed of our own flag, robbed of our own names, and robbed even of our own nationality . . . and after robbing us of all that we originally could proudly call our own, then the Slavemaster taught us to call ourselves Negroes, telling us that this was so because he had brought us from along the banks of the Niger River.

Messenger Muhammad asks us today: since when does one get one’s nationality from a river? This same wicked Slavemaster taught us that “Negro” means “black” in Spanish. Messenger Muhammad again asks us why then don’t all of the dark, Spanish speaking people of Spain, South and Central America, accept it (Negro) as their nationality too? Messenger Muhammad says that we too should get our nationality from the nation which our foreparents originated from (as do all other recognized peoples).

Messenger Muhammad teaches us how the Bible says we were purposely cut off from our own kind after being robbed of our identity by the cruel Christian Slavemaster (Ezek. 37:11; Psalms 83:4 Psalms). Messenger Muhammad says the Slavemaster took our own names, language and religion from us, so that we would then have to accept him, obey him, and worship him (Daniel 1:6-7).

Messenger Muhammad has given us many scriptures to prove that his teachings to us are true and in accord with the prophecies of the Bible. He says it is we so-called Negroes in America who were robbed deaf, dumb and blind to the knowledge of our own God and of our own selves, so that today we are like dry bones in the valley (spiritually dead, in the graves of ignorance). We are now able to speak only the Slavemaster’s tongue, and we are even yet called the same “slave names” given by the Slavemaster to our fathers during slavery time . . . names such as Jones, Smith, Powell, King, Bunche, Diggs, Dawson, etc.


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Rh, for his cheeks were lantern-jawed. She gave the correspondent a piece of the black silk velvet which enveloped the body. In Notes and Queries for 1850 appeared a rather fuller account, taken down ten years previously at Toulouse from the lips of an octogenarian Irishman, Fitzsimons, doubtless the Gerard Luther Fitzsimons, born at Quilca, County Cavan, in 1765, who retired from the French army in 1821 on a pension of 2400 francs. He states that there was a wooden coffin, enclosed in lead, and this again in a wooden case. The lead was wanted for bullets, and the body lay exposed nearly a whole day. It was swaddled like a mummy, and tied with garters. When the Jacobins took it out of the coffin, there was a strong smell of vinegar and camphor. The corpse was quite perfect, and the hands and nails very fine. Fitzsimons moved and bent every finger. The teeth were the finest set he had ever seen. A young lady prisoner wishing for a tooth, he tried to pull one out for her, but they were too firmly fixed. The feet were very beautiful, and the face and cheeks as though alive. He rolled the eyes, and the eyeballs were quite firm under his finger. The French and English prisoners gave money to the Jacobins for permission to see the body. The Jacobins said James was a good sans-culotte, and they were going to put him into a hole in the churchyard, like other sans-culottes. The body was


text:
Author:William Larminie

Works

 * West Irish folk-tales and romances (1893)

title: Author:William Larminie


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Articles by Malcolm X from LA Herald-Dispatch/August 1, 1957

These are all slave names, names of the very same Slavemaster who has shown characteristics of his beast like nature in his treatment of us (Rev. 15:2). The original names of our forefathers were cut off from them, kept secret from us by the beast, and therefore today we do not know what our real names should be. We have really been robbed.

All other people have their own religion, which teaches them of a God whom they can associate with themselves, a God who at least looks like one of their own kind. But, we so-called Negroes, after 400 years of masterful brainwashing by the Slavemaster, picture “our God” with the same blond hair, pale skin, and cold blue eyes of our murderous Slavemaster.

His Christian religion teaches us that black is a curse, thus we who accept the Slavemaster’s religion find ourselves loving and respecting everything and everyone except black, and can picture God as being anything else except black. In fact, many of us would rather believe that God is an invisible (colorless) “spirit,” than to admit even the possibility of his being black. Yet, Daniel saw Him with kinky hair (like lamb’s wool) in the seventh chapter of Daniel, ninth verse. How grossly deceived and misled we have been.

Messenger Muhammad says that the teachers and religious leaders of our own kind here in America were as blind to the real truth as we, therefore, they themselves were not qualified to lead us beyond what the Slavemaster would allow them. How can the blind lead the blind? Thus we remained in the ditch (the grave of spiritual ignorance, mental bondage) which was dug for us to fall into by our white Christian Slavemaster.

Not only did our own preachers and educators here fail to give us the truth, even our darker Brothers. Brothers who were born in the East, came here from the East and neglected to convert us back to the original (Islam) of our foreparents. Many of our Brothers from the East even failed to recognize us as their long lost Brother who had been kidnapped from the World of Islam 400 years ago, and made to dwell here in this strange land, among these wicked people who are not of our kind or of our own choice (Gen. 15:13).

Our Brothers from the East passed us by, and instead tried to lecture on Islam to our Slavemaster, thinking, so foolishly, that they would be able to turn the Slavemaster into a righteous Muslim . . . knowing all the time that the same Slavemaster was the very one who had kidnapped, robbed, enslaved and lynched (murdered) their long-lost True Brother. Yes, Our Brothers from the East came here and seemed to be apologists of Islam, instead of rightly spreading it, or defending it from the sly insults of the unbelieving Slavemaster.

Messenger Muhammad teaches us that Almighty God Allah is all-powerful and independent. Allah needs no one to apologize for Him. Islam, His true religion, is not a religion of compromise. Islam is truth itself, and this truth has long been kept a secret from us.


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Page:Metamorphoses (Ovid, 1567).djvu/32

 Such time as twilight on the Earth dim darknesse gan to bring. I gave a signe that God was come, and streight the common sort Devoutly prayde, whereat Lycaon first did make a sport And after said: By open proufe, ere long I minde to see, If that this wight a mighty God or mortall creature bee. The truth shall trie it selfe: he ment (the sequele did declare) To steale upon me in the night, and kyll me unbeware. And yet he was not so content: but went and cut the throte, Of one that laye in hostage there, which was an Epyrote: And part of him he did to rost, and part he did to stewe. Which when it came upon the borde, forthwith I overthrew The house with just revenging fire upon the owners hed, Who seeing that, slipt out of doores amazde for feare, and fled Into the wilde and desert woods, where being all alone, As he endevorde (but in vaine) to speake and make his mone, He fell a howling: wherewithall for verie rage and moode He ran me quite out of his wits and waxed furious woode. Still practising his wonted lust of slaughter on the poore And sielie cattle, thirsting still for bloud as heretofore, His garments turnde to shackie haire, his armes to rugged pawes: So is he made a ravening Wolfe: whose shape expressely drawes To that the which he was before: his skinne is horie graye, His looke still grim with glaring eyes, and every kinde of waye His cruell heart in outward shape doth well it selfe bewraye. Thus was one house destroyed quite, but that one house alone Deserveth not to be destroyde: in all the Earth is none, But that such vice doth raigne therein, as that ye would beleve, That all had sworne and solde themselves to mischiefe us to greve. And therefore as they all offende: so am I fully bent, That all forthwith (as they deserve) shall have due punishment. These wordes of Jove some of the Gods did openly approve, And with their sayings more to wrath his angry courage move. And some did give assent by signes. Yet did it grieve them all That such destruction utterly on all mankinde should fall, Demaunding what he purposed with all the Earth to doe, When that he had all mortall men so cleane destroyde, and whoe On holie Altars afterward should offer frankinsence,

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Page:Metamorphoses (Ovid, 1567).djvu/33

 And whother that he were in minde to leave the Earth fro thence To savage beastes to wast and spoyle, bicause of mans offence. The king of Gods bade cease their thought and questions in that case, And cast the care thereof on him. Within a little space He promist for to frame a newe, an other kinde of men By wondrous meanes, unlike the first to fill the world agen. And now his lightning had he thought on all the earth to throw, But that he feared lest the flames perhaps so hie should grow As for to set the Heaven on fire, and burne up all the skie. He did remember furthermore how that by destinie A certaine time should one day come, wherein both Sea and Lond And Heaven it selfe shoulde feele the force of Vulcans scorching brond, So that the huge and goodly worke of all the worlde so wide Should go to wrecke, for doubt whereof forthwith he laide aside His weapons that the Cyclops made, intending to correct Mans trespasse by a punishment contrary in effect. And namely with incessant showres from heaven ypoured downe, He did determine with himselfe the mortall kinde to drowne. In Aeolus prison by and by he fettred Boreas fast, With al such winds as chase the cloudes or breake them with their blast, And set at large the Southerne winde: who straight with watry wings And dreadfull face as blacke as pitch, forth out of prison flings. His beard hung full of hideous stormes, all dankish was his head, With water streaming downe his haire that on his shoulders shead. His ugly forehead wrinkled was with foggie mistes full thicke, And on his fethers and his breast a stilling dew did sticke. As soone as he betweene his hands the hanging cloudes had crusht, With ratling noyse adowne from heaven the raine full sadly gusht. The Rainbow, Junos messenger, bedect in sundrie hue, To maintaine moysture in the cloudes, great waters thither drue: The corne was beaten to the grounde, the Tilmans hope of gaine, For which he toyled all the yeare, lay drowned in the raine. Joves indignation and his wrath began to grow so hot That for to quench the rage thereof, his Heaven suffised not. His brother Neptune with his waves was faine to doe him ease: Who straight assembling all the streames that fall into the seas, Said to them standing in his house: Sirs get you home apace,

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text:
Articles by Malcolm X from LA Herald-Dispatch/August 15, 1957

Praise be to Allah. Who would have believed it? This little unlearned man, an ex-slave himself (a make like Moses . . . Deut 18:18) to whom Allah has given sufficient power to stand up and speak the truth so boldly here in the land of our bondage, facing not only the wrath of the wicked Slavemaster (modern Pharaoh), but also the wrath of his own kind who are ignorant of the Truth and therefore are too blind to see what is good for them, plus those who are jealous and envious of his Wisdom and his Divine Mission.

Messenger Muhammad’s teachings have really inspired us with a thirst today for truth. We who follow him are filled with a frenzied craving to wear the Crown of Life, the jewels of which are: '''Wisdom, Knowledge, Understanding . . . Freedom, Justice, Equality . . . Food, Clothing, Shelter . . . Love, Peace, Happiness.''' He teaches us that these must be enjoyed while we are living.

These are the very essentials of life, and they adorn the Crown of Life which we shall wear in Allah’s Paradise (the Kingdom of God) which shall soon be set up on this earth, for us to enjoy while we are living.

Almighty God Allah has a religion of life (not of death) that teaches us to live, the importance of living, and how to live . . . Allah is God of the living, and not the god of the dead.

All praise is due to Allah. We who once followed foolishly and blindly after the Slavemaster’s plurality of gods (trinity), and sought to have our heaven (the necessities of Life) up in the sky after we die, are no longer fooled today by the Slavemaster’s lie. Today we know there is but one God. There is no God but Allah, and we bear witness that the Honorable Elijah Muhammad is His last and greatest messenger to us here in North America.

Yes, we who were once dead (morally, mentally, socially, politically and economically), lying at the rich white man’s feet here in the grave of ignorance, are being raised today from this “death” being made upright, perpendicular, by the “word” of this noble Messenger of Almighty God Allah, who has the Message of life for 17,000,000 so-called Negroes here in America. The people (so-called Negroes) that walked in darkness (ignorance) have seen a great light (Islam): they that dwell in the land (of bondage) in the shadow of death (the cross), upon them has the light (of Islam) shone (Isaiah 9:2).


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 (You must not looke to have me use long preaching in this case.) Poure out your force (for so is neede) your heads ech one unpende, And from your open springs, your streames with flowing waters sende. He had no sooner said the word, but that returning backe, Eche one of them unlosde his spring, and let his waters slacke. And to the Sea with flowing streames yswolne above their bankes, One rolling in anothers necke, they rushed forth by rankes. Himselfe with his threetyned Mace, did lend the earth a blow, That made it shake and open wayes for waters forth to flow. The flouds at randon where they list, through all the fields did stray, Men, beastes, trees, come, and with their gods were Churches washt away. If any house were built so strong, against their force to stonde Yet did the water hide the top: and turrets in that ponde Were overwhelmde: no difference was betweene the sea and ground, For all was sea: there was no shore nor landing to be found. Some climbed up to tops of hils, and some rowde to and fro In Botes, where they not long before, to plough and Cart did go, One over come and tops of townes, whome waves did overwhelme, Doth saile in ship, an other sittes a fishing in an Elme. In meddowes greene were Anchors cast (so fortune did provide) And crooked ships did shadow vynes, the which the floud did hide. And where but tother day before did feede the hungry Gote, The ugly Seales and Porkepisces now to and fro did flote. The Sea nymphes wondred under waves the townes and groves to see, And Dolphines playd among the tops and boughes of every tree. The grim and greedy Wolfe did swim among the siely sheepe, The Lion and the Tyger fierce were borne upon the deepe. It booted not the foming Boare his crooked tuskes to whet, The running Hart coulde in the streame by swiftnesse nothing get. The fleeting fowles long having sought for land to rest upon, Into the Sea with werie wings were driven to fall anon. Th'outragious swelling of the Sea the lesser hillockes drownde, Unwonted waves on highest tops of mountaines did rebownde. The greatest part of men were drownde, and such as scapte the floode, Forlorne with fasting overlong did die for want of foode. Against the fieldes of Aonie and Atticke lies a lande That Phocis hight, a fertile ground while that it was a lande: But

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 But at that time a part of Sea, and even a champion fielde Of sodaine waters which the floud by forced rage did yeelde, Where as a hill with forked top the which Parnasus hight, Doth pierce the cloudes and to the starres doth raise his head upright. When at this hill (for yet the Sea had whelmed all beside) Deucalion and his bedfellow, without all other guide, Arrived in a little Barke immediatly they went, And to the Nymphes of Corycus with full devout intent Did honor due, and to the Gods to whome that famous hill Was sacred, and to Themis eke in whose most holie will Consisted then the Oracles. In all the world so rounde A better nor more righteous man could never yet be founde Than was Deucalion, nor againe a woman, mayde nor wife, That feared God so much as shee, nor led so good a life. When Jove behelde how all the worlde stoode lyke a plash of raine, And of so many thousand men and women did remaine But one of eche, howbeit those both just and both devout, He brake the Cloudes, and did commaund that Boreas with his stout And sturdie blasts should chase the floud, that Earth might see the skie And Heaven the Earth: the Seas also began immediatly Their raging furie for to cease. Their ruler laide awaye His dreadfull Mace, and with his wordes their woodnesse did alaye. He called Tryton to him straight, his trumpetter, who stoode In purple robe on shoulder cast, aloft upon the floode, And bade him take his sounding Trumpe and out of hand to blow Retreat, that all the streames might heare, and cease from thence to flow. He tooke his Trumpet in his hand, hys Trumpet was a shell Of some great Whelke or other fishe, in facion like a Bell That gathered narrow to the mouth, and as it did descende Did waxe more wide and writhen still, downe to the nether ende: When that this Trumpe amid the Sea was set to Trytons mouth, He blew so loude that all the streames both East, West, North and South, Might easly heare him blow retreate, and all that heard the sounde Immediatly began to ebbe and draw within their bounde. Then gan the Sea to have a shore, and brookes to finde a banke, And swelling streames of flowing flouds within hir chanels sanke. Then hils did rise above the waves that had them overflow,

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text:
Author:John Ferguson McLennan

Works

 * Primitive Marriage. An inquiry into the origin of the form of capture in marriage ceremonies (1865)
 * Memoir of Thomas Drummond, R.E.,F.R.A.S., under secretary to the lord lieutenant of Ireland, 1835-1840 (1867)
 * The Patriarchal Theory, 1885
 * Studies in ancient history. The second series; comprising an inquiry into the origin of exogamy, 1896
 * (in part)

title: Author:John Ferguson McLennan


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 And as the waters did decrease the ground did seeme to grow. And after long and tedious time the trees did shew their tops All bare, save that upon the boughes the mud did hang in knops. The worlde restored was againe, which though Deucalion joyde Then to beholde: yet forbicause he saw the earth was voyde And silent like a wildernesse, with sad and weeping eyes And ruthfull voyce he then did speake to Pyrrha in this wise: O sister, O my loving spouse, O sielie woman left, As onely remnant of thy sexe that water hath bereft, Whome Nature first by right of birth hath linked to me fast In that we brothers children bene: and secondly the chast And stedfast bond of lawfull bed: and lastly now of all, The present perils of the time that latelye did befall. On all the Earth from East to West where Phebus shewes his face There is no moe but thou and I of all the mortall race. The Sea hath swallowed all the rest: and scarsly are we sure, That our two lives from dreadfull death in safetie shall endure. For even as yet the duskie cloudes doe make my heart adrad. Alas poore wretched sielie soule, what heart wouldst thou have had To beare these heavie happes, if chaunce had let thee scape alone? Who should have bene thy consort then: who should have rewd thy mone? Now trust me truly, loving wife, had thou as now bene drownde, I would have followde after thee and in the sea bene fownde. Would God I could my fathers Arte, of claye to facion men And give them life that people might frequent the world agen. Mankinde (alas) doth onely now wythin us two consist, As mouldes whereby to facion men. For so the Gods doe lyst. And with these words the bitter teares did trickle down their cheeke, Untill at length betweene themselves they did agree to seeke To God by prayer for his grace, and to demaund his ayde By aunswere of his Oracle. Wherein they nothing stayde, But to Cephisus sadly went, whose streame as at that time Began to run within his bankes though thicke with muddie slime, Whose sacred liquor straight they tooke and sprinkled with the same Their heads and clothes: and afterward to Themis chappell came, The roofe whereof with cindrie mosse was almost overgrowne. For since the time the raging floud the worlde had overflowne,

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 No creature came within the Churche: so that the Altars stood Without one sparke of holie fyre or any sticke of wood. As soon as that this couple came within the chappell doore, They fell downe flat upon the ground, and trembling kist the floore. And sayde: If prayer that proceedes from humble heart and minde May in the presence of the Gods, such grace and favor finde As to appease their worthie wrath, then vouch thou safe to tell (O gentle Themis) how the losse that on our kinde befell, May now eftsoones recovered be, and helpe us to repaire The world, which drowned under waves doth lie in great dispaire. The Goddesse moved with their sute, this answere did them make: Depart you hence: Go hille your heads, and let your garmentes slake, And both of you your Graundames bones behind your shoulders cast. They stoode amazed at these wordes, tyll Pyrrha at the last, Refusing to obey the hest the which the Goddesse gave, Brake silence, and with trembling cheere did meekely pardon crave. For sure she saide she was afraide hir Graundames ghost to hurt By taking up hir buried bones to throw them in the durt. And with the aunswere here upon eftsoones in hand they go, The doubtfull wordes wherof they scan and canvas to and fro. Which done, Prometheus sonne began by counsell wise and sage His cousin germanes fearfulnesse thus gently to asswage: Well, eyther in these doubtfull words is hid some misterie, Whereof the Gods permit us not the meaning to espie, Or questionlesse and if the sence of inward sentence deeme Like as the tenour of the words apparantly doe seeme, It is no breach of godlynesse to doe as God doth bid. I take our Graundame for the earth, the stones within hir hid I take for bones, these are the bones the which are meaned here. Though Titans daughter at this wise conjecture of hir fere Were somewhat movde, yet none of both did stedfast credit geve, So hardly could they in their heartes the heavenly hestes beleve. But what and if they made a proufe? what harme could come thereby? They went their wayes and heild their heades, and did their cotes untie. And at their backes did throw the stones by name of bones foretolde. The stones (who would beleve the thing, but that the time of olde Reportes it for a stedfast truth?) of nature tough and harde,

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 Began to warre both soft and smothe: and shortly afterwarde To winne therwith a better shape: and as they did encrease, A mylder nature in them grew, and rudenesse gan to cease. For at the first their shape was such, as in a certaine sort Resembled man, but of the right and perfect shape came short. Even like to Marble ymages new drawne and roughly wrought, Before the Carver by his Arte to purpose hath them brought. Such partes of them where any juice or moysture did abound, Or else were earthie, turned to flesh: and such as were so sound, And harde as would not bow nor bende did turne to bones: againe The part that was a veyne before, doth still his name retaine. Thus by the mightie powre of God ere lenger time was past, The mankinde was restorde by stones, the which a man did cast. And likewise also by the stones the which a woman threw, The womankinde repayred was and made againe of new. Of these are we the crooked ympes, and stonie race in deede, Bewraying by our toyling life, from whence we doe proceede. The lustie earth of owne accorde soone after forth did bring According to their sundrie shapes eche other living thing, As soone as that the moysture once caught heate against the Sunne, And that the fat and slimie mud in moorish groundes begunne To swell through warmth of Phebus beames, and that the fruitfull seede Of things well cherisht in the fat and lively soyle in deede, As in their mothers wombe, began in length of time to grow, To one or other kinde of shape wherein themselves to show. Even so when that seven mouthed Nile the watrie fieldes forsooke, And to his auncient channel eft his bridled streames betooke, So that the Sunne did heate the mud, the which he left behinde, The husbandmen that tilde the ground, among the cloddes did finde Of sundrie creatures sundrie shapes: of which they spied some, Even in the instant of their birth but newly then begonne, And some unperfect, wanting brest or shoulders in such wise, That in one bodie oftentimes appeared to the eyes One halfe thereof alive to be, and all the rest beside Both voyde of life and seemely shape, starke earth to still abide. For when that moysture with the heate is tempred equally, They doe conceyve: and of them twaine engender by and by

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. That all the laws and ordinances by which the said State of Mississippi became a member of the Federal Union of the United States of America be, and the same are hereby repealed, and that all obligations on the part of the said State or the people thereof to observe the same, be withdrawn, and that the said State doth hereby resume all the rights, functions and powers which, by any of said laws or ordinances, were conveyed to the government of the said United States, and is absolved from all the obligations, restraints and duties incurred to the said Federal Union, and shall from henceforth be a free, sovereign and independent State.

. That so much of the first section of the seventh article of the Constitution of this State as requires members of the Legislature, and all officers, executive and judicial, to take an oath or affirmation to support the Constitution of the United States, be, and the same is hereby abrogated and annulled.


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RSULA and Gudrun Brangwen sat one morning in the window-bay of their father's house in Beldover, working and talking. Ursula was stitching a piece of brightly coloured embroidery, and Gudrun was drawing upon a board which she held on her knee. They were mostly silent, talking as their thoughts strayed through their minds.

"Ursula," said Gudrun, "don't you really want to get married?" Ursula laid her embroidery in her lap and looked up. Her face was calm and considerate.

"I don't know," she replied. "It depends how you mean."

Gudrun was slightly taken aback. She watched her sister for some moments.

"Well," she said, ironically, "it usually means one thing! — But don't you think anyhow, you'd be" — she darkened slightly — "in a better position than you are in now?"

A shadow came over Ursula's face.

"I might," she said. "But I'm not sure."

Again Gudrun paused, slightly irritated. She wanted to be quite definite.

"You don't think one needs the experience of having been married?" she asked.

"Do you think it need be an experience?" replied Ursula.

"Bound to be, in some way or other," said Gudrun, coolly. "Possibly undesirable, but bound to be an experience of some sort."

"Not really," said Ursula. "More likely to be the end of experience."

Gudrun sat very still, to attend to this.

"Of course," she said, "there's thai to consider." This brought the conversation to a close. Gudrun, almost an-


text:
Articles by Malcolm X from LA Herald-Dispatch/August 22, 1957

Examine our previous condition, then judge Messenger Muhammad according to his work among us. We who are striving to carry his teachings into practice today, are well on the road to moral, mental and financial independence. Thanks to His Message we are well aware today of the importance of '''Freedom—Justice—Equality . . . Wisdom—Knowledge—Understanding . . . Food—Clothing—Shelter . . . Love—Peace—Happiness,''' in sufficient quantity and quality, while we are living. This great teacher has filled us with a desire to rest not, until we have our own righteous nation, united together under One God Allah, wherein brotherhood is a practiced reality, instead of a “future dream” or a “far away promise” as it is in the Christian religion of our Slavemaster.

Even you must bear witness that this man, Messenger Muhammad, is without question the most fearless and uncompromising representative of the Almighty God Allah and His religion of Islam. He does not offer any apology to this wicked race (nor to the fearful and unbelieving Uncle Toms among our own kind) for the condemnation of the wicked that his message from God warns of. He just goes right ahead, boldly delivering his message.

He says (as Noah, Lot and Moses also did) that you can take it or leave it. So you who say you believe in the Almighty God Allah, but hesitate to teach naked truth for fear of hurting the tender feelings of this wicked white race . . . since you are filled with fear of the best (Rev. 21:8), instead of standing in the way holding up progress, hardening your hearts with envy, jealousy and unbelief, step out of his way so that he can prove to the world that there is no God but Allah and that this Great God Allah has come to redeem His long-lost people . . . the so-called Negroes of America (Rev. 7:2).

You must bear witness that according to the Bible, destruction of the Slavemaster by Almighty God cannot be avoided nor longer delayed. And, oh how well the Slavemaster (modern Pharaoh) knows this. Yes, this government which was founded upon the slavery and suffering of God’s “chosen people,” is quite upset today because of the teachings of Messenger Muhammad (the modern Moses) as was the Biblical Pharaoh.

Government agents have visited and questioned me so persistently and thoroughly that I spent many a sleepless night wondering what it is about the presence of this little meek and humble man that has them so terribly concerned and upset.

Yes, they have visited and questioned many of his followers, but the more they visit and question us the more clearly we are able to see and know that this is indeed a Divine Man, God-sent to us poor slaves (Exodus 3:6-10), with Truth that forever frees us from fear of this wicked, modern Pharaoh.

This little man has not been to college; his formal education in the Slavemaster’s school system is very limited, and he is not eloquent in his speech (Ex. 4:10), whereas these government agents who question us are highly trained and well schooled in all the modern sciences of life. They are well learned yet the teachings of this little “unlearned man” have them hurt, confused and upset. The average unlearned man cannot upset a learned person . . . unless he has been given something by the Most Learned One (the All-Knowing One) Almighty God Allah himself.

All praise is due to Allah. How well He has enabled us to see that this little meek and humble man is he of whom the Bible says:  “How knoweth this man letters (such great wisdom having never learned (being unlearned) . . .” (John 7:15).  No man in history has ever fit such a prophetic picture more perfectly than this little unlearned man who is teaching us today with such great authority.


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166 carried away, but where it was thrown he never heard. A decision of the Privy Council in 1825, for reasons more technical than equitable, excluded the monastic communities from any share in the indemnity fund. Sir John Leach, Master of the Rolls, delivered judgment to the effect that these communities being illegal by English law, they must be regarded as French establishments, and as such not entitled to share in the lump sum given by France to indemnify British subjects. Even as recently as 1874 the House of Commons was petitioned to reconsider the question.

A word as to the history of the Irish college, the only British institution besides the Austin nunnery which still exists in Paris. Macdermott and several of the remaining students took refuge at St. Germain, where Jerome Bonaparte was Macdermott' s pupil. The school was afterwards reinstated in the college, and altogether lost its religious character. The students were young men of fashion, more conversant with Voltaire and Rousseau than with the Bible. In 1801 the English and Scotch colleges in Paris, as also the provincial ones, were amalgamated with the Irish college; that is to say, the wreck of their property left by the Revolution was lumped together, and the scholars all congregrated in one building, an arrangement still in the main continued. In 1813


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Rh Walsh, the superior, was removed. According to Richard Ferris, who supplanted him, he had refused to render any accounts, and had sold to the butterman for 500 francs the 2700 volumes of the English Benedictines, including a unique edition of the Fathers. Ferris, displaced by Paul Long, whom Archbishop Murray sent over on the fall of the Empire to restore the College into a seminary, was reinstated during the Hundred Days, was then again superseded by Long, but in 1820 recovered his post. He had been quartermaster under Condé in 1792, now kept his carriage, and had so completely unfrocked himself that he had a wife (?) and children. He resigned after a time, and bought a mansion near Soissons, where he died in 1828. His collaterals in Ireland claimed his property, on the ground that his son was illegitimate, and that the grandchildren were consequently not heirs-at-law; but the distance and expense deterred them from proceeding with the suit, or a compromise may have been effected. Papers on this unedifying episode are still preserved at the College, which I believe has since been as harmoniously managed as for many years, both before and after the Revolution, it was the reverse. Ferris was unmistakably "a character," for though a priest, and with a right hand paralysed, he challenged Hély d'Oissel, his co-trustee, who had rebuked him for his quarrelsomeness. Reminded by Captain


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168 Myles Byrne, whom he asked to act as second, that his right hand was helpless, he replied—"No matter, I shall hold my pistol in my left hand, and my opponent will do the same." This left-handed duel did not, however, come off.


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. That all rights acquired and vested under the Constitution of the United States, or under any act of Congress passed, or treaty made, in pursuance thereof, or under any law of this State, and not incompatible with this Ordinance, shall remain in force and have the same effect as if this Ordinance had not been passed.

. That the people of the State of Mississippi hereby consent to form a Federal Union with such of the States as may have seceded or may secede from the Union of the United States of America, upon the basis of the present Constitution of the said United States, except such parts thereof as embrace other portions than such seceding States.

W. S. BARRY, President.

F. A., Secretary.

IN TESTIMONY of the passage of which, and the determination of the members of this Convention to uphold and maintain the State in the position she has assumed by said Ordinance, it is signed by the President and Members of this Convention this the fifteenth day of January, A. D., 1861.

Adams County—A. K. Farrar, J. Winchester.

Attala—E. H. Sanders.

Amite—D. W. Hurst.

Bolivar—M. H. McGehee.

Carroll—J. Z. George, W. Booth.

Claiborne—H. T. Ellett.

Coahoma—J. L. Alcorn.

Copiah—P. S. Catching, B. King.

Clarke—S. H. Terral.

Choctaw—W. F. Brantley, W. H. Witty, J. H. Edwards

Chickasaw—J. A. Orr, C. B. Baldwin.

Covington—A. C. Powell.

Calhoun—W. A. Sumner, M. D. L. Stephens.

DeSoto—J. R. Chalmers, S. D. Johnston, T. Lewers.

Franklin—D. H. Parker.

Green—T. J. Roberts.

Hinds—W. P. Harris, W. P. Anderson, W. B. Smart.

Holmes—J. M. Dyer, W. L. Keirn.


text: Englishmen in the French Revolution/Chapter VIII


text:
Articles by Malcolm X from LA Herald-Dispatch/August 29, 1957

Yes, he may be “unlearned” according to the educational standard of the Slavemaster, but he has been well-schooled by Almighty God, Allah Himself . . . and he tells us constantly that his doctrine (message) is not his own but was authored by the One God Allah who sent him (John 7:15).

All praise is due to Allah. Think of this . . . a man born in Georgia, mentally blind, deaf and dumb, and as ignorant as all the rest of us. But we see him today upsetting the Slavemaster’s health just as the Biblical Moses did in ancient days to the Slavemaster of that day (Ex. 5:2), simply by declaring God’s plan to give to these poor slaves (the so-called Negroes of America) a land of our own, wherein we won’t have to beg any Slavemaster any more for “civil rights” for we shall then have in our own land a righteous government, wherein Freedom, Justice & Equality and all the other essentials of life will be natural products, flowing for us and to us . . . like milk and honey. In the Holy Quran it says: “He it is who raised from among the illiterates a Messenger from among themselves, who recites to them His Messages and purifies them, and teaches them the book and the wisdom . . . although they were before in manifest error” (62:2). Also, “those who follow the Messenger-Prophet, the illiterate one, whom they find in the Torah and the Gospel. He enjoins them good, and forbids them evil, and makes lawful to them good things and prohibits for them impure things, and removes for them their burden and the shackles which were on them. So those who believe in Him, and help Him, these are the “successful” (7:157).

I myself, being one who was lost and dead, buried here in the rubbish of the West in the thickest darkness of sin and ignorance (hoodwinked by the false teachings of the Slavemaster), am able to stand upright today perpendicular, on the square with my God (Allah) and my own kind (here in the East) . . . able for the first time in 400 years to see and hear.

Also, I bear witness that Messenger Elijah Muhammad has been taught (raised) by this Great God Allah, and today Messenger Muhammad is in turn teaching us, and raising us from the dead level of ignorance.


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 Harrison—D. C. Glenn.

Hancock—J. B. Deason.

Issaquena—A. C. Gibson.

Itawamba—R. O. Beene; A. B. Bullard, W. H. H. Tison, M. C. Cummings.

Jasper—O. C. Dease.

Jackson—A. E. Lewis.

Jefferson—J. S. Johnston.

Jones—J. H. Powell.

Kemper—O. Y. Neely, T. H. Woods.

Lawrence—W. Gwin.

Lowndes—George R. Clayton.

Leake—W. B. Colbert.

Lauderdale—J. B. Ramsey, F. C. Semmes.

Lafayette—L. Q. C. Lamar, T. D. Isom.

Marshall—A. M. Clayton, J. W. Clapp, S. Benton, H. W. Walter, W. M. Lea.

Madison—A. P. Hill.

Monroe—S. J. Gholson, F. M. Rogers.

Marion—H. Mayson.

Noxubee—Israel Welsh.

Neshoba—D. M. Backstrom.

Newton—M. M. Keith.

Oktibbeha—T. C. Bookter.

Perry—P. J. Myers.

Pike—J. M. Nelson.

Panola—J. B. Fiser, E. F. McGehee.

Pontotoc—C. D. Fontaine, J. B. Herring, H. R. Miller, R. W. Flournoy.

Rankin—Wm. Denson.

Sunflower—E. P. Jones.

Simpson—W. J. Douglas.

Smith—W. Thompson.

Scott—C. W. Taylor.

Tallahatchie—A. Patterson.

Tishomingo—A. E. Reynolds, W. W. Bonds, T. P. Young, J. A. Blair.

Tunica—A. Miller.

Tippah—O. Davis, J. H. Berry, J. S. Davis, D. B. Wright.

Washington—J. S. Yerger.

Wilkinson—A. C. Holt.

Wayne—W. J. Eckford.

Warren—W. Brooke, T. A. Marshall.

Winston—J. Kennedy, W. S. Bolling.

Yallobusha—F. M. Aldridge, W. R. Barksdalc.

Yazoo—H. Vaughan, G. B. Wilkinson.


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 VII.


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text: Author:John Henry Wigmore

title: Author:John Henry Wigmore


text:
Articles by Malcolm X from LA Herald-Dispatch/September 5, 1957

Messenger Elijah Muhammad, a meek and humble little Black Man, who has been Divinely Taught and Divinely Missioned by the Supreme Being, Almighty God Allah Himself, to teach naked truth to the so-called Negroes of America and raise us from our mental sleep, is making a proclamation among us today that the world must bear witness had to come straight from the mouth of Our God. This Great Message, delivered without fear by Messenger Elijah Muhammad, is enabling the so-called Negroes to see and understand what is going on around us for the first time since we were kidnapped and brought to America 400 years ago to be made slaves to the white man.

No country has ever risen so high, become so rich and powerful, in such a short period of time, as America. She is regarded as the strongest country on earth today. Her President has powers that affect people even in the most remote parts of the planet earth. He himself is almost like a “god,” his powers are so great. Small wonder then that every four years the eyes of even the foreign nations are turned toward America at election time, wondering who is going to be the next “god.”

And yet, it is still not America’s Foreign Policy that decides “who” will get “the chair,” but rather it is her Domestic Policy . . . the civil rights issue. In this great drama, the Negroes play the leading role, and thereby pose a serious problem. The position they occupy is both strategic and unique, for although the Negroes are deprived of most of their voting power, yet their “diluted” vote will swing the balance of power in the Presidential (or any other) election. What would the “role” and “position” of the Negroes be if they had a full voting voice? No wonder the freedom (equal rights) of the Negroes is so greatly feared by their enemies.

The teachings of Messenger Elijah Muhammad forces us to ask this question: just who are these people whom the Slavemaster has classified as Negroes?  Why are they always the center of such great controversy? It is true that we have served our Slavemaster willingly for over 300 years without one pay day . . . and Almighty God Allah has taught Messenger Muhammad that it was our own free labor (sweat and blood) that made it possible for our Slavemaster to be the possessor today of the richest nation on earth, and yet, as Messenger Muhammad has taught us, according to the deeds (not words) of our Slavemaster, he hates the very sight of us.

History shows that we have fought faithfully in all of the Slavemaster’s wars to help him preserve the freedom and security of his country from “outside oppressors,” only to come back “home” and be oppressed ourselves by the very ones whom we helped save from oppression. We have been his most dependable servants, proven trustworthy, never having produced even one spy or traitor from among ourselves . . . yet our Slavemaster won’t give us the right to be a citizen here.

We don’t have full citizenship (civil rights) here in America, and therefore the word “American” can’t rightfully be applied to us to designate our nationality, so our Slavemaster calls us Negroes, and Messenger Elijah Muhammad teaches us that the word “Negro” means something that is dead, lifeless.

For more information on how to reclaim your own, and unite back with your own kind, write immediately to Mr. Elijah Muhammad, 5335 S. Greenwood Avenue, Chicago, Ill.


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 All kinde of things. For though that fire with water aye debateth Yet moysture mixt with equall heate all living things createth. And so those discordes in their kinde, one striving with the other, In generation doe agree and make one perfect mother. And therfore when the mirie earth bespred with slimie mud, Brought over all but late before by violence of the flud, Caught heate by warmnesse of the Sunne, and calmenesse of the skie, Things out of number in the worlde, forthwith it did applie. Whereof in part the like before in former times had bene, And some so straunge and ougly shapes as never erst were sene. In that she did such Monsters breede, was greatly to hir woe, But yet thou, ougly Python, wert engendred by hir thoe.

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 This saide, with drift of fethered wings in broken ayre he flue, And to the forkt and shadie top of Mount Parnasus drue. There from hys quiver full of shafts two arrowes did he take Of sundrie workes: t'one causeth Love, the tother doth it slake. That causeth love, is all of golde with point full sharpe and bright, That chaseth love is blunt, whose stele with leaden head is dight. The God this fired in the Nymph Peneis for the nones: The tother perst Apollos heart and overraft his bones. Immediatly in smoldring heate of Love the t'one did swelt, Againe the tother in hir heart no sparke nor motion felt. In woods and forrests is hir joy, the savage beasts to chase, And as the price of all hir paine to take the skinne and case. Unwedded Phebe doth she haunt and follow as hir guide, Unordred doe hir tresses wave scarce in a fillet tide. Full many a wooer sought hir love, she lothing all the rout, Impacient and without a man walkes all the woods about. And as for Hymen, or for love, and wedlocke often sought She tooke no care, they were the furthest end of all hir thought. Hir father many a time and oft would saye: My daughter deere, Thow owest me a sonneinlaw to be thy lawfull feere. Hir father many a time and oft would say: My daughter deere, Of Nephewes thou my debtour art, their Graundsires heart to cheere. She hating as a haynous crime the bonde of bridely bed Demurely casting downe hir eyes, and blushing somwhat red, Did folde about hir fathers necke with fauning armes: and sed: Deare father, graunt me while I live my maidenhead for to have,

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 As to Diana here tofore hir father freely gave. Thy father (Daphne) could consent to that thou doest require, But that thy beautie and thy forme impugne thy chaste desire: So that thy will and his consent are nothing in this case, By reason of the beautie bright that shineth in thy face. Apollo loves and longs to have this Daphne to his Feere, And as he longs he hopes, but his foredoomes doe fayle him there. And as light hame when corne is reapt, or hedges burne with brandes, That passers by when day drawes neere throwe loosely fro their handes, So into flames the God is gone and burneth in his brest And feedes his vaine and barraine love in hoping for the best. Hir haire unkembd about hir necke downe flaring did he see, O Lord and were they trimd (quoth he) how seemely would she bee? He sees hir eyes as bright as fire the starres to represent, He sees hir mouth which to have seene he holdes him not content. Hir lillie armes mid part and more above the elbow bare, Hir handes, hir fingers and hir wrystes, him thought of beautie rare. And sure he thought such other parts as garments then did hyde, Excelled greatly all the rest the which he had espyde. But swifter than the whyrling winde shee flees and will not stay, To give the hearing to these wordes the which he had to say: I pray thee Nymph Penaeis stay, I chase not as a fo: Stay Nymph: the Lambes so flee the Wolves, the Stags the Lions so. With flittring feathers sielie Doves so from the Gossehauke flie, And every creature from his foe. Love is the cause that I Do followe thee: alas alas how would it grieve my heart, To see thee fall among the briers, and that the bloud should start Out of thy tender legges, I, wretch, the causer of thy smart. The place is rough to which thou runst, take leysure I thee pray, Abate thy flight, and I my selfe my running pace will stay. Yet would I wishe thee take advise, and wisely for to viewe What one he is that for thy grace in humble wise doth sewe. I am not one that dwelles among the hilles and stonie rockes, I am no sheepehearde with a Curre, attending on the flockes: I am no Carle nor countrie Clowne, nor neathearde taking charge Of cattle grazing here and there within this Forrest large. Thou doest not know, poore simple soule, God wote thou dost not knowe,

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 From whome thou fleest. For if thou knew, thou wouldste not flee me so. In Delphos is my chiefe abode, my Temples also stande At Glaros and at Patara within the Lycian lande. And in the Ile of Tenedos the people honour mee. The king of Gods himselfe is knowne my father for to bee. By me is knowne that was, that is, and that that shall ensue, By mee men learne to sundrie tunes to frame sweete ditties true. In shooting have I stedfast hand, but surer hand had hee That made this wound within my heart that heretofore was free. Of Phisicke and of surgerie I found the Artes for neede, The powre of everie herbe and plant doth of my gift proceede. Nowe wo is me that nere an herbe can heale the hurt of love And that the Artes that others helpe their Lord doth helpelesse prove. As Phoebus would have spoken more, away Penaeis stale With fearefull steppes, and left him in the midst of all his tale. And as she ran the meeting windes hir garments backewarde blue, So that hir naked skinne apearde behinde hir as she flue, Hir goodly yellowe golden haire that hanged loose and slacke, With every puffe of ayre did wave and tosse behinde hir backe. Hir running made hir seeme more fayre, the youthfull God therefore Coulde not abyde to waste his wordes in dalyance any more. But as his love advysed him he gan to mende his pace, And with the better foote before, the fleeing Nymph to chace. And even as when the greedie Grewnde doth course the sielie Hare, Amiddes the plaine and champion fielde without all covert bare, Both twaine of them doe straine themselves and lay on footemanship, Who may best runne with all his force the tother to outstrip, The t'one for safetie of his lyfe, the tother for his pray, The Grewnde aye prest with open mouth to beare the Hare away, Thrusts forth his snoute and gyrdeth out and at hir loynes doth snatch, As though he would at everie stride betweene his teeth hir latch: Againe in doubt of being caught the Hare aye shrinking slips Upon the sodaine from his Jawes, and from betweene his lips: So farde Apollo and the Mayde: hope made Apollo swift, And feare did make the Mayden fleete devising how to shift. Howebeit he that did pursue of both the swifter went, As furthred by the feathred wings that Cupid had him lent,

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 So that he would not let hir rest, but preased at hir heele So neere that through hir scattred haire she might his breathing feele. But when she sawe hir breath was gone and strength began to fayle The colour faded in hir cheekes, and ginning for to quayle, Shee looked to Penaeus streame and sayde: Nowe Father dere, And if yon streames have powre of Gods then help your daughter here. O let the earth devour me quicke, on which I seeme too fayre, Or else this shape which is my harme by chaunging straight appayre. This piteous prayer scarsly sed: hir sinewes waxed starke, And therewithall about hir breast did grow a tender barke. Hir haire was turned into leaves, hir armes in boughes did growe, Hir feete that were ere while so swift, now rooted were as slowe. Hir crowne became the toppe, and thus of that she earst had beene, Remayned nothing in the worlde, but beautie fresh and greene. Which when that Phoebus did beholde (affection did so move) The tree to which his love was turnde he coulde no lesse but love, And as he softly layde his hande upon the tender plant, Within the barke newe overgrowne he felt hir heart yet pant. And in his armes embracing fast hir boughes and braunches lythe, He proferde kisses to the tree, the tree did from him writhe. Well (quoth Apollo) though my Feere and spouse thou can not bee, Assuredly from this tyme forth yet shalt thou be my tree. Thou shalt adorne my golden lockes, and eke my pleasant Harpe, Thou shalt adorne my Quyver full of shaftes and arrowes sharpe. Thou shalt adorne the valiant knyghts and royall Emperours: When for their noble feates of armes like mightie conquerours, Triumphantly with stately pompe up to the Capitoll, They shall ascende with solemne traine that doe their deedes extoll. Before Augustus Pallace doore full duely shalt thou warde, The Oke amid the Pallace yarde aye faythfully to garde, And as my heade is never poulde nor never more without A seemely bushe of youthfull haire that spreadeth rounde about, Even so this honour give I thee continually to have Thy braunches clad from time to tyme with leaves both fresh and brave. Now when that Pean of this talke had fully made an ende, The Lawrell to his just request did seeme to condescende, By bowing of hir newe made boughs and tender braunches downe,

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 And wagging of hir seemely toppe, as if it were hir crowne. There is a lande in Thessalie enclosd on every syde With wooddie hilles, that Timpe hight, through mid whereof doth glide Penaeus gushing full of froth from foote of Pindus hye, Which with his headlong falling downe doth cast up violently A mistie streame lyke flakes of smoke, besprinckling all about The toppes of trees on eyther side, and makes a roaring out That may be heard a great way off. This is the fixed seate, This is the house and dwelling place and chamber of the greate And mightie Ryver: Here he sittes in Court of Peeble stone, And ministers justice to the waves and to the Nymphes eche one, That in the Brookes and waters dwell. Now hither did resorte (Not knowing if they might rejoyce and unto mirth exhort Or comfort him) his Countrie Brookes, Sperchius well beseene With sedgie heade and shadie bankes of Poplars fresh and greene, Enipeus restlesse, swift and quicke, olde father Apidane, Amphrisus with his gentle streame, and Aeas clad with cane: With dyvers other Ryvers moe, which having runne their race, Into the Sea their wearie waves doe lead with restlesse pace. From hence the carefull Inachus absentes him selfe alone, Who in a corner of his cave with doolefull teares and mone, Augments the waters of his streame, bewayling piteously His daughter Io lately lost. He knewe not certainly And if she were alive or deade. But for he had hir sought And coulde not finde hir any where, assuredly he thought She did not live above the molde, ne drewe the vitall breath: Misgiving worser in his minde, if ought be worse than death. It fortunde on a certaine day that Jove espide this Mayde Come running from hir fathers streame alone: to whome he sayde: O Damsell worthie Jove himselfe, like one day for to make Some happie person whome thou list unto thy bed to take, I pray thee let us shroude our selves in shadowe here togither, Of this or that (he poynted both) it makes no matter whither, Untill the hotest of the day and Noone be overpast. And if for feare of savage beastes perchaunce thou be agast To wander in the Woods alone, thou shalt not neede to feare, A God shall bee thy guide to save thee harmelesse every where.

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 And not a God of meaner sort, but even the same that hath The heavenly scepter in his hande, who in my dreadfull wrath, Do dart downe thunder wandringly: and therefore make no hast To runne away. She ranne apace, and had alreadie past The Fen of Lerna and the field of Lincey set with trees: When Jove intending now in vaine no lenger tyme to leese, Upon the Countrie all about did bring a foggie mist, And caught the Mayden whome poore foole he used as he list. Queene Juno looking downe that while upon the open field, When in so fayre a day such mistes and darkenesse she behelde, Dyd marvell much, for well she knewe those mistes ascended not From any Ryver, moorishe ground, or other dankishe plot. She lookt about hir for hir Jove as one that was acquainted With such escapes and with the deede had often him attainted. Whome when she founde not in the heaven: Onlesse I gesse amisse, Some wrong agaynst me (quoth she) now my husbande working is. And with that worde she left the Heaven, and downe to earth shee came, Commaunding all the mistes away. But Jove foresees the same, And to a Cow as white as milke his Leman he convayes. She was a goodly Heifer sure: and Juno did hir prayse, Although (God wot) she thought it not, and curiously she sought, Where she was bred, whose Cow she was, who had hir thither broughte As though she had not knowne the truth. Hir husband by and by (Bycause she should not search too neare) devisde a cleanly lie, And tolde hir that the Cow was bred even nowe out of the grounde. Then Juno who hir husbands shift at fingers endes had founde, Desirde to have the Cow of gift. What should he doe as tho? Great cruelnesse it were to yeelde his Lover to hir so. And not to give would breede mistrust. As fast as shame provoked, So fast agayne a tother side his Love his minde revoked. So much that Love was at the poynt to put all shame to flight. But that he feared if he should denie a gift so light As was a Cowe to hir that was his sister and his wyfe, Might make hir thinke it was no Cow, and breede perchaunce some strife. Now when that Juno had by gift hir husbands Leman got, Yet altogether out of feare and carelesse was she not. She had him in a jelousie and thoughtfull was she still

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 For doubt he should invent some meanes to steale hir from hir: till To Argus, olde Aristors sonne, she put hir for to keepe. This Argus had an hundreth eyes: of which by turne did sleepe Alwayes a couple, and the rest did duely watch and warde, And of the charge they tooke in hande had ever good regarde, What way so ever Argus stood with face, with backe, or side, To Io warde, before his eyes did lo still abide. All day he let hir graze abroade, the Sunne once under ground He shut hir up and by the necke with wrythen Withe hir bound. With croppes of trees and bitter weedes now was she dayly fed, And in the stead of costly couch and good soft featherbed, She sate a nightes upon the ground, and on such ground whereas Was not sometime so much as grasse: and oftentymes she was Compeld to drinke of muddie pittes: and when she did devise To Argus for to lift hir handes in meeke and humble wise, She sawe she had no handes at all: and when she did assay To make complaint, she lowed out, which did hir so affray, That oft she started at the noyse, and would have runne away. Unto hir father Inachs banckes she also did resorte, Where many a tyme and oft before she had beene wont to sporte. Now when she looked in the streame, and sawe hir horned hed, She was agast and from hir selfe would all in hast have fled. The Nymphes hir sisters knewe hir not nor yet hir owne deare father, Yet followed she both him and them, and suffred them the rather To touch and stroke hir where they list, as one that preaced still To set hir selfe to wonder at and gaze upon their fill. The good old Inach puls up grasse and to hir straight it beares. She as she kyst and lickt his handes did shed forth dreerie teares. And had she had hir speach at will to utter forth hir thought, She would have tolde hir name and chaunce and him of helpe besought. But for bicause she could not speake, she printed in the sande, Two letters with hir foote, whereby was given to understande The sorrowfull chaunging of hir shape. Which seene straight cryed out Hir father Inach, Wo is me, and clasping hir about Hir white and seemely Heifers necke and christal hornes both twaine, He shrieked out full piteously: Now wo is me, again. Alas art thou my daughter deare, whome through the worlde I sought

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 And could not finde, and now by chaunce art to my presence brought? My sorrow certesse lesser farre a thousande folde had beene If never had I seene thee more, than thus to have thee seene. Thou standst as dombe and to my wordes no answere can thou give, But from the bottom of thy heart full sorie sighes dost drive As tokens of thine inwarde griefe, and doolefully dost mooe Unto my talke, the onely thing leaft in thy powre to dooe. But I mistrusting nothing lesse than this so great mischaunce, By some great mariage earnestly did seeke thee to advaunce, In hope some yssue to have seene betweene my sonne and thee. But now thou must a husband have among the Heirds I see, And eke thine issue must be such as other cattels bee. Oh that I were a mortall wight as other creatures are, For then might death in length of time quite rid mee of this care, But now bycause I am a God, and fate doth death denie, There is no helpe but that my griefe must last eternallie. As Inach made this piteous mone quicke sighted Argus drave His daughter into further fieldes to which he could not have Accesse, and he himselfe aloof did get him to a hill, From whence he sitting at his ease viewd everie way at will. Now could no lenger Jove abide his Lover so forlorne, And thereupon he cald his sonne that Maia had him borne, Commaunding Argus should be kild. He made no long abod, But tyde his feathers to his feete, and tooke his charmed rod. (With which he bringeth things asleepe, and fetcheth soules from Hell) And put his Hat upon his head: and when that all was well He leaped from his fathers towres, and downe to earth he flue And there both Hat and winges also he lightly from him thrue, Retayning nothing but his staffe, the which he closely helde Betweene his elbowe and his side, and through the common fielde Went plodding lyke some good plaine soule that had some flocke to feede. And as he went he pyped still upon an Oten Reede. Queene Junos Heirdman farre in love with this straunge melodie Bespake him thus: Good fellow mine, I pray thee heartely Come sitte downe by me on this hill, for better feede I knowe Thou shalt not finde in all these fieldes, and (as the thing doth showe) It is a coole and shadowie plot, for sheepeheirds verie fitte.

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 Downe by his elbow by and by did Atlas nephew sit. And for to passe the tyme withall for seeming overlong, He helde him talke of this and that, and now and than among He playd upon his merrie Pipe to cause his watching eyes To fall asleepe. Poore Argus did the best he could devise To overcome the pleasant nappes: and though that some did sleepe, Yet of his eyes the greater part he made their watch to keepe. And after other talke he askt (for lately was it founde) Who was the founder of that Pype that did so sweetely sounde. Then sayde the God: There dwelt sometime a Nymph of noble fame Among the hilles of Arcadie, that Syrinx had to name. Of all the Nymphes of Nonacris and Fairie farre and neere, In beautie and in personage thys Ladie had no peere. Full often had she given the slippe both to the Satyrs quicke And other Gods that dwell in Woods, and in the Forrests thicke, Or in the fruitfull fieldes abrode: It was hir whole desire To follow chaste Dianas guise in Maydenhead and attire, Whome she did counterfaite so nighe, that such as did hir see Might at a blush have taken hir Diana for to bee, But that the Nymph did in hir hande a bowe of Cornell holde, Whereas Diana evermore did beare a bowe of golde. And yet she did deceyve folke so. Upon a certaine day God Pan with garland on his heade of Pinetree, sawe hir stray From Mount Lyceus all alone, and thus to hir did say: Unto a Gods request, O Nymph, voucesafe thou to agree That doth desire thy wedded spouse and husband for to bee. There was yet more behinde to tell: as how that Syrinx fled, Through waylesse woods and gave no eare to that that Pan had sed, Untill she to the gentle streame of sandie Ladon came, Where, for bicause it was so deepe, she could not passe the same, She piteously to chaunge hir shape the water Nymphes besought: And how when Pan betweene his armes, to catch the Nymph had thought, In steade of hir he caught the Reedes newe growne upon the brooke, And as he sighed, with his breath the Reedes he softly shooke Which made a still and mourning noyse, with straungnesse of the which And sweetenesse of the feeble sounde the God delighted mich, Saide: Certesse, Syrinx, for thy sake it is my full intent,

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 To make my comfort of these Reedes wherein thou doest lament: And how that there of sundrie Reedes with wax together knit, He made the Pipe which of hir name the Greekes call Syrinx yet. But as Cyllenius would have tolde this tale, he cast his sight On Argus, and beholde his eyes had bid him all good night. There was not one that did not sleepe, and fast he gan to nodde, Immediately he ceast his talke, and with his charmed rodde, So stroked all his heavie eyes that earnestly they slept. Then with his Woodknife by and by he lightly to him stept, And lent him such a perlous blowe, where as the shoulders grue Unto the necke, that straight his heade quite from the bodie flue. Then tombling downe the headlong hill his bloudie coarse he sent, That all the way by which he rolde was stayned and besprent. There lyest thou Argus under foote, with all thy hundreth lights, And all the light is cleane extinct that was within those sights. One endelesse night thy hundred eyes hath nowe bereft for aye, Yet would not Juno suffer so hir Heirdmans eyes decay: But in hir painted Peacocks tayle and feathers did them set, Where they remayne lyke precious stones and glaring eyes as yet. She tooke his death in great dispight and as hir rage did move, Determinde for to wreeke hir wrath upon hir husbandes Love. Forthwith she cast before hir eyes right straunge and ugly sightes, Compelling hir to thinke she sawe some Fiendes or wicked sprightes. And in hir heart such secret prickes and piercing stings she gave hir, As through the worlde from place to place with restlesse sorrow drave hir. Thou Nylus wert assignd to stay hir paynes and travails past, To which as soone as Io came with much adoe at last, With wearie knockles on thy brim she kneeled sadly downe, And stretching foorth hir faire long necke and christall horned crowne, Such kinde of countnaunce as she had she lifted to the skie, And there with sighing sobbes and teares and lowing doolefully Did seeme to make hir mone to Jove, desiring him to make Some ende of those hir troublous stormes endured for his sake. He tooke his wife about the necke, and sweetely kissing prayde, That Ios penance yet at length might by hir graunt be stayde. Thou shalt not neede to feare (quoth he) that ever she shall grieve thee From this day forth. And in this case the better to beleve mee,

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 The Stygian waters of my wordes unparciall witnesse beene. As soone as Juno was appeasde, immediately was seene That Io tooke hir native shape in which she first was borne, And eke became the selfesame thing the which she was beforne. For by and by she cast away hir rough and hairie hyde, Insteede whereof a soft smouth skinne with tender fleshe did byde. Hir hornes sank down, hir eies and mouth were brought in lesser roome, Hir handes, hir shoulders, and hir armes in place againe did come. Hir cloven Clees to fingers five againe reduced were, On which the nayles lyke pollisht Gemmes did shine full bright and clere. In fine, no likenesse of a Cow save whitenesse did remaine So pure and perfect as no snow was able it to staine. She vaunst hir selfe upon hir feete which then was brought to two. And though she gladly would have spoke: yet durst she not so do, Without good heede, for feare she should have lowed like a Cow. And therefore softly with hir selfe she gan to practise how Distinctly to pronounce hir wordes that intermitted were. Now, as a Goddesse, is she had in honour everie where Among the folke that dwell by Nyle yclad in linnen weede. Of her in tyme came Epaphus begotten of the seede Of myghtie Jove. This noble ympe nowe joyntly with his mother, Through all the Cities of that lande have temples t'one with toother. There was his match in heart and yeares, the lustie Phaeton, A stalworth stripling strong and stout, the golden Phoebus sonne. Whome making proude and stately vauntes of his so noble race, And unto him in that respect in nothing giving place, The sonne of Io coulde not beare: but sayde unto him thus: No marvell though thou be so proude and full of wordes ywus. For everie fonde and trifling tale the which thy mother makes, Thy gyddie wit and hairebrainde heade forthwith for gospell takes. Well, vaunt thy selfe of Phoebus still, for when the truth is seene, Thou shalt perceyve that fathers name a forged thing to beene. At this reproch did Phaeton wax as red as any fire: Howbeit for the present tyme did shame represse his ire. Unto his mother Clymen straight he goeth to detect The spitefull wordes that Epaphus against him did object. Yes mother (quoth he) and which ought your greater griefe to bee,

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 I who at other tymes of talke was wont to be so free And stoute, had neere a worde to say, I was ashamde to take So fowle a foyle: the more because I could none answere make. But if I be of heavenly race exacted as ye say, Then shewe some token of that highe and noble byrth I pray. And vouche me for to be of heaven. With that he gently cast His armes about his mothers necke, and clasping hir full fast, Besought hir as she lovde his life, and as she lovde the lyfe Of Merops, and had kept hir selfe as undefiled wyfe, And as she wished welthily his sisters to bestowe, She would some token give whereby his rightfull Sire to knowe. It is a doubtful matter whither Clymen moved more With this hir Phaëtons earnest sute, exacting it so sore, Or with the slaunder of the bruit layde to hir charge before, Did holde up both hir handes to heaven, and looking on the Sunne, My right deare childe I safely sweare (quoth she to Phaëton) That of this starre the which so bright doth glister in thine eye: Of this same Sunne that cheares the world with light indifferently Wert thou begot: and if I fayne, then with my heart I pray, That never may I see him more unto my dying day. But if thou have so great desire thy father for to knowe, Thou shalt not neede in that behalfe much labour to bestowe. The place from whence he doth arise adjoyneth to our lande. And if thou thinke thy heart will serve, then go and understande The truth of him. When Phaëton heard his mother saying so, He gan to leape and skip for joye. He fed his fansie tho, Upon the Heaven and heavenly things: and so with willing minde, From Aethiop first his native home, and afterwarde through Inde Set underneath the morning starre he went so long, till as He founde me where his fathers house and dayly rising was.

The

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He Princely Pallace of the Sunne stood gorgeous to beholde On stately Pillars builded high of yellow burnisht golde, Beset with sparckling Carbuncles that like to fire did shine. The roofe was framed curiously of Yvorie pure and fine. The two doore leaves of silver cleare a radiant light did cast: But yet the cunning workemanship of things therein farre past The stuffe wherof the doores were made. For there a perfect plat Had Vulcane drawne of all the worlde: Both of the sourges that Embrace the earth with winding waves, and of the stedfast ground, And of the heaven it selfe also that both encloseth round. And first and formest in the Sea the Gods thereof did stande: Loude sounding Tryton with his shirle and writhen Trumpe in hande: Unstable Protew chaunging aye his figure and his hue, From shape to shape a thousande sithes as list him to renue: Aëgeon leaning boystrously on backes of mightie Whales And Doris with hir daughters all: of which some cut the wales With splaied armes, some sate on rockes and dride their goodly haire, And some did ryde uppon the backes of fishes here and theare. Not one in all poyntes fully lyke an other coulde ye see, Nor verie farre unlike, but such as sisters ought to bee. The Earth had townes, men, beasts & Woods with sundrie trees and rods, And running Ryvers with their Nymphes and other countrie Gods. Directly over all these same the plat of heaven was pight, Upon the two doore leaves, the signes of all the Zodiak bright, Indifferently six on the left and six upon the right. When Clymens sonne had climbed up at length with weerie pace, And set his foote within his doubted fathers dwelling place, Immediately he preaced forth to put him selfe in sight, And stoode aloofe. For neere at hande he could not bide the light. In purple Robe and royall Throne of Emeraudes freshe and greene Did Phœbus sitte, and on eche hande stoode wayting well beseene, Dayes, Monthes, yeares, ages, seasons, times, & eke the equall houres. There stoode the springtime with a crowne of fresh and fragrant floures.

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text: Appletons' Cyclopædia of American Biography/Kneeland, Abner


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Author:Richard Robert Cherry

Works

 * Lectures on the Growth of Criminal Law in Ancient Communities. London: Macmillan, 1890.
 * The Irish Land Law and Land Purchase Acts with John Wakely

title: Author:Richard Robert Cherry


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 There wayted Sommer naked starke all save a wheaten Hat: And Autumne smerde with treading grapes late at the pressing Fat. And lastly quaking for the colde, stood Winter all forlorne, With rugged heade as white as Dove, and garments all to torne, Forladen with the Isycles that dangled up and downe Uppon his gray and hoarie bearde and snowie frozen crowne. The Sunne thus sitting in the middes did cast his piercing eye, (With which full lightly when he list he all thinges doth espye) Upon his childe that stood aloofe, agast and trembling sore At sight of such unwoonted thinges, and thus bespake him thore. O noble ympe, O Phaëton which art not such (I see) Of whome thy father should have cause ashamed for to bee: Why hast thou traveld to my court? what is thy will with mee? Then answerde he, of all the worlde O onely perfect light, O Father Phœbus, (if I may usurpe that name of right, And that my mother for to save hir selfe from worldely shame, Hyde not hir fault with false pretence and colour of thy name) Some signe apparant graunt whereby I may be knowne thy Sonne, And let mee hang no more in doubt. He had no sooner donne, But that his father putting off the bright and fierie beames That glistred rounde about his heade like cleare and golden streames, Commaunded him to draw him neere, and him embracing sayde: To take mee for thy rightfull Sire thou neede not be afrayde. Thy mother Clymen of a truth from falshood standeth free. And for to put thee out of doubt aske what thou wilt of mee, And I will give thee thy desire, the Lake whereby of olde We Gods do sweare (the which mine eyes did never yet beeholde) Beare witnesse with thee of my graunt: he scarce this tale had tolde, But that the foolish Phaëton straight for a day did crave The guyding of his winged Steedes, and Chariot for to have. Then did his Father by and by forethinke him of his oth. And shaking twentie tymes his heade, as one that was full wroth, Bespake him thus: Thy wordes have made me rashly to consent To that which shortly both of us (I feare mee) shall repent. Oh that I might retract my graunt, my sonne I doe protest I would denie thee nothing else save this thy fond request. I may disswade, there lyes herein more perill than thou weene:

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