text:
User talk:Monadologiser

Russell Essay
I'm not finding a copy either. Thought I had, but it was the wrong work. If you do find a copy, and need help uploading it or creating an Idex page, I'd be happy to help. However, as I say, I haven't found a copy for upload myself. --EncycloPetey (talk) 03:16, 10 November 2012 (UTC)

BTW, the best place to post is the the Scriptorium, the all-purpose discussion center. Most of the regulars have it on their watchlist, and yes, the community is small enough to keep all discussions going there. I happened to spot your message only because I watch Bertrand Russell. I have his Knowledge of the External World on my list of things to do, and intend to upload and work on his Introduction to Mathematical Philosophy some day, if another editor doesn't beat me to it. --EncycloPetey (talk) 03:20, 10 November 2012 (UTC)

title: User talk:Monadologiser


text:
User:Monadologiser

Let there be light

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

title: User:Monadologiser


text:
Solving Our Fiscal Challenges

THE PRESIDENT: Thank you. Thank you so much. Thank you very much, everybody. Everybody, please have a seat. Well, good afternoon, everybody. Now that those of us on the campaign trail have had a chance to get a little sleep, it’s time to get back to work. And there is plenty of work to do. As I said on Tuesday night, the American people voted for action, not politics as usual. "You elected us to focus on your jobs, not ours." And in that spirit, I’ve invited leaders of both parties to the White House next week, so we can start to build consensus around the challenges that we can only solve together. And I also intend to bring in business and labor and civic leaders from all across the country here to Washington to get their ideas and input as well. At a time when our economy is still recovering from the Great Recession, our top priority has to be jobs and growth. That’s the focus of the plan I talked about during the campaign. It’s a plan to reward small businesses and manufacturers that create jobs here, not overseas. It’s a plan to give people the chance to get the education and training that businesses are looking for right now. It’s a plan to make sure this country is a global leader in research and technology and clean energy, which will attract new companies and high-wage jobs to America. It’s a plan to put folks back to work, including our veterans, rebuilding our roads and our bridges, and other infrastructure. And it’s a plan to reduce our deficit in a balanced and responsible way. Our work is made that much more urgent because at the end of this year, we face a series of deadlines that require us to make major decisions about how to pay our deficit down -- decisions that will have a huge impact on the economy and the middle class, both now and in the future. Last year, I worked with Democrats and Republicans to cut a trillion dollars’ worth of spending that we just couldn’t afford. I intend to work with both parties to do more -- and that includes making reforms that will bring down the cost of health care so we can strengthen programs like Medicaid and Medicare for the long haul. But as I’ve said before, we can’t just cut our way to prosperity. If we’re serious about reducing the deficit, we have to combine spending cuts with revenue -- and that means asking the wealthiest Americans to pay a little more in taxes. That’s how we did it in the 1990s, when Bill Clinton was President. That’s how we can reduce the deficit while still making the investments we need to build a strong middle class and a strong economy. That’s the only way we can still afford to train our workers, or help our kids pay for college, or make sure that good jobs in clean energy or high-tech manufacturing don’t end up in countries like China. Now, already, I’ve put forward a detailed plan that allows us to make these investments while reducing our deficit by $4 trillion over the next decade. I want to be clear -- I’m not wedded to every detail of my plan. I’m open to compromise. I’m open to new ideas. I’m committed to solving our fiscal challenges. But I refuse to accept any approach that isn’t balanced. I am not going to ask students and seniors and middle-class families to pay down the entire deficit while people like me, making over $250,000, aren’t asked to pay a dime more in taxes. I'm not going to do that. And I just want to point out this was a central question during the election. It was debated over and over again. And on Tuesday night, we found out that the majority of Americans agree with my approach -- and that includes Democrats, independents, and a lot of Republicans across the country, as well as independent economists and budget experts. That’s how you reduce the deficit -- with a balanced approach. So our job now is to get a majority in Congress to reflect the will of the American people. And I believe we can get that majority. I was encouraged to hear Speaker Boehner agree that tax revenue has to be part of this equation -- so I look forward to hearing his ideas when I see him next week. And let me make one final point that every American needs to hear. Right now, if Congress fails to come to an agreement on an overall deficit reduction package by the end of the year, everybody’s taxes will automatically go up on January 1st -- everybody’s -- including the 98% of Americans who make less than $250,000 a year. And that makes no sense. It would be bad for the economy and would hit families that are already struggling to make ends meet. Now, fortunately, we shouldn’t need long negotiations or drama to solve that part of the problem. While there may be disagreement in Congress over whether or not to raise taxes on folks making over $250,000 a year, nobody -- not Republicans, not Democrats -- want taxes to go up for folks making under $250,000 a year. So let’s not wait. Even as we’re negotiating a broader deficit reduction package, let’s extend the middle-class tax cuts right now. Let's do that right now. That one step -- that one step -- would give millions of families -- 98% of Americans and 97% of small businesses -- the certainty that they need going into the new year. It would immediately take a huge chunk of the economic uncertainty off the table, and that will lead to new jobs and faster growth. Business will know that consumers, they're not going to see a big tax increase. They'll know that most small businesses won't see a tax increase. And so a lot of the uncertainty that you're reading about, that will be removed. In fact, the Senate has already passed a bill doing exactly this, so all we need is action from the House. And I’ve got the pen ready to sign the bill right away. I'm ready to do it. I'm ready to do it. The American people understand that we’re going to have differences and disagreements in the months to come. They get that. But on Tuesday, they said loud and clear that they won’t tolerate dysfunction. They won’t tolerate politicians who view compromise as a dirty word. Not when so many Americans are still out of work. Not when so many families and small business owners are still struggling to pay the bills. What the American people are looking for is cooperation. They're looking for consensus. They're looking for common sense. Most of all, they want action. I intend to deliver for them in my second term, and I expect to find willing partners in both parties to make that happen. So let’s get to work. Thank you very much, everybody. Thank you.

title: Solving Our Fiscal Challenges


text: The Dictionary of Australasian Biography/Katene, Wiremu


text: The Dictionary of Australasian Biography/Kavel, Rev. August


text: The Dictionary of Australasian Biography/Kawepo, Renata


text: The Dictionary of Australasian Biography/Keene, William


text: The Dictionary of Australasian Biography/Keepa, Major


text: The Dictionary of Australasian Biography/Keilly, Henry


text: The Dictionary of Australasian Biography/Kemble, Myra


text: The Dictionary of Australasian Biography/Kendall, Henry Clarence


text: The Dictionary of Australasian Biography/Kennaway, Walter


text: The Dictionary of Australasian Biography/Kennedy, Sir Arthur Edward


text: The Dictionary of Australasian Biography/Kennerley, Hon. Alfred


text: The Dictionary of Australasian Biography/Kennion, Right Rev. George Wyndham


text: The Dictionary of Australasian Biography/Kerferd, Hon. George Biscoe


text: The Dictionary of Australasian Biography/Kermode, Hon. Robert Quayle


text: The Dictionary of Australasian Biography/Kernot, William Charles


text: The Dictionary of Australasian Biography/King, Hon. George


text:
Author:Henry Livingston Withers

Works

 * Selected English Ballads (1891)
 * The Merchant of Venice, The Warwick Shakespeare (1897)
 * The Teaching of History and Other Papers (1904)

title: Author:Henry Livingston Withers


text: The Dictionary of Australasian Biography/Adams, Hon. Robert Patten


text:
Page:Pentagon-Papers-Part IV. A. 3.djvu/21

Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 TOP SECRET – Sensitive


text:
Page:Pentagon-Papers-Part IV. A. 3.djvu/22

Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011


text:
Page:Pentagon-Papers-Part IV. A. 3.djvu/23

Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 TOP SECRET – Sensitive


text:
Author:Joseph John Findlay

Works

 * Principles of Class Teaching. (1902)
 * Educational Essays. (1910, with John Dewey)

title: Author:Joseph John Findlay


text:
Page:Pentagon-Papers-Part IV. A. 3.djvu/24

Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 TOP SECRET – Sensitive  {|style="width:100%" |} Rh
 * -valign="top"
 * width="20px"|
 * width="20px"|
 * width="20px"|
 * width="20px"|
 * -valign="top"
 * 2.
 * colspan="2"|Conditions in Vietnam Invite Firmer Action
 * 12
 * -valign="top"
 * a.
 * The Military Threatens Diem
 * 13
 * -valign="top"
 * b.
 * The Sects Threaten Diem
 * 13
 * -valign="top"
 * c.
 * And the Binh Xuyen Oppose Diem
 * 13
 * -valign="top"
 * 3.
 * colspan="2"|French Laxity Demands Strong U.S. Programs
 * 14
 * -valign="top"
 * a.
 * The Washington Conference, September, 1954
 * 14
 * -valign="top"
 * b.
 * The U.S. Faults French Support for Diem
 * 15
 * -valign="top"
 * c.
 * Accommodation Between Paris and Hanoi?
 * 15
 * -valign="top"
 * d.
 * Sainteny or Ely?
 * 16
 * -valign="top"
 * e.
 * The Mansfield Report
 * 16
 * -valign="top"
 * 4.
 * colspan="2"|NSC Action Program of October and Eisenhower Letter to Diem
 * 17
 * -valign="top"
 * 5.
 * colspan="2"|More Action: The Collins Mission
 * 18
 * -valign="top"
 * 6.
 * colspan="2"|France Objects to Collins-Ely Agreements
 * 18
 * -valign="top"
 * D.
 * colspan="3"|Franco–American Impasse Over Diem
 * 20
 * -valign="top"
 * 1.
 * colspan="2"|Paris: Diem is Ill-Suited for Rule
 * 20
 * -valign="top"
 * 2.
 * colspan="2"|Collins: Diem Cannot Lead South Vietnam
 * 20
 * -valign="top"
 * 3.
 * colspan="2"|State Department: Diem Is the Only Available Leader
 * 21
 * -valign="top"
 * 4.
 * colspan="2"|December Tripartite Talks
 * 22
 * -valign="top"
 * a.
 * France Proposes Alternative to Diem, Dulles Seems to Acquiesce
 * 22
 * -valign="top"
 * b.
 * But Dulles Reports, No Other Suitable Leader Can Be Seen
 * 24
 * -valign="top"
 * c.
 * The U.S. Looks at Alternatives
 * 24
 * -valign="top"
 * 5.
 * colspan="2"|January 1955: U.S. Backing for Diem is Reaffirmed
 * 25
 * -valign="top"
 * 3.
 * colspan="2"|State Department: Diem Is the Only Available Leader
 * 21
 * -valign="top"
 * 4.
 * colspan="2"|December Tripartite Talks
 * 22
 * -valign="top"
 * a.
 * France Proposes Alternative to Diem, Dulles Seems to Acquiesce
 * 22
 * -valign="top"
 * b.
 * But Dulles Reports, No Other Suitable Leader Can Be Seen
 * 24
 * -valign="top"
 * c.
 * The U.S. Looks at Alternatives
 * 24
 * -valign="top"
 * 5.
 * colspan="2"|January 1955: U.S. Backing for Diem is Reaffirmed
 * 25
 * c.
 * The U.S. Looks at Alternatives
 * 24
 * -valign="top"
 * 5.
 * colspan="2"|January 1955: U.S. Backing for Diem is Reaffirmed
 * 25
 * colspan="2"|January 1955: U.S. Backing for Diem is Reaffirmed
 * 25


text:
Author:Richard Lewis Nettleship

Works

 * The Theory of Education in the Republic of Plato (1880)

title: Author:Richard Lewis Nettleship


text:
Page:Pentagon-Papers-Part IV. A. 3.djvu/25

Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 TOP SECRET – Sensitive  {|style="width:100%"
 * -valign="top"
 * width="20px"|
 * width="20px"|
 * width="20px"|
 * width="20px"|
 * -valign="top"
 * E.
 * colspan="3"|Crisis of the Spring, 1955
 * 26
 * -valign="top"
 * 1.
 * colspan="2"|The Problem of the Sect Armies
 * 26
 * -valign="top"
 * 2.
 * colspan="2"|The United Front Challenges Diem
 * 27
 * -valign="top"
 * 3.
 * colspan="2"|Diem Challenges the Binh Xuyen
 * 27
 * -valign="top"
 * 4.
 * colspan="2"|Truce — But No Calm
 * 28
 * -valign="top"
 * a.
 * Lansdale's Version
 * 28
 * -valign="top"
 * b.
 * Ely and Collins Decision: Diem Must Go
 * 29
 * -valign="top"
 * c.
 * Dulles' Indecision
 * 29
 * -valign="top"
 * d.
 * Paris: Diem's Time Is Up
 * 30
 * -valign="top"
 * e.
 * Bao Dai's Plan
 * 30
 * -valign="top"
 * f.
 * Dulles' Decision: U.S. Will Consider a Change in Regime
 * 31
 * -valign="top"
 * 5.
 * colspan="2"|Diem Acts Against the Binh-Xuyen
 * 31
 * -valign="top"
 * 6.
 * colspan="2"|Washington Acts: U.S. Will (Again) Support Diem
 * 32
 * -valign="top"
 * 7.
 * colspan="2"|Diem and Others Defy Bao Dai
 * 32
 * -valign="top"
 * 8.
 * colspan="2"|May Trilateral Meetings
 * 33
 * -valign="top"
 * a.
 * Dulles Backs Diem
 * 33
 * -valign="top"
 * b.
 * The French Position
 * 34
 * -valign="top"
 * c.
 * Faure: We Will Withdraw to Save the U.S.–France Alliance
 * 35
 * -valign="top"
 * d.
 * Dulles: Continue With Diem — But Independent of France
 * 36
 * -valign="top"
 * F.
 * colspan="3"|The Twilight of French Presence in Vietnam
 * 37
 * -valign="top"
 * 1.
 * colspan="2"|All–Vietnam Elections
 * 38
 * -valign="top"
 * 2.
 * colspan="2"|Franco–Vietnamese Differences, Autumn, 1955
 * 39
 * -valign="top"
 * 3.
 * colspan="2"|What of French Obligations Under the Geneva Accords?
 * 40
 * -valign="top"
 * colspan="4"|FOOTNOTES
 * 41
 * } Rh
 * c.
 * Faure: We Will Withdraw to Save the U.S.–France Alliance
 * 35
 * -valign="top"
 * d.
 * Dulles: Continue With Diem — But Independent of France
 * 36
 * -valign="top"
 * F.
 * colspan="3"|The Twilight of French Presence in Vietnam
 * 37
 * -valign="top"
 * 1.
 * colspan="2"|All–Vietnam Elections
 * 38
 * -valign="top"
 * 2.
 * colspan="2"|Franco–Vietnamese Differences, Autumn, 1955
 * 39
 * -valign="top"
 * 3.
 * colspan="2"|What of French Obligations Under the Geneva Accords?
 * 40
 * -valign="top"
 * colspan="4"|FOOTNOTES
 * 41
 * } Rh
 * 40
 * -valign="top"
 * colspan="4"|FOOTNOTES
 * 41
 * } Rh


text:
Author:Simon Somerville Laurie

Works

 * Institutes of Education
 * Lectures on language and linguistic method in the school. (Delivered in the University of Cambridge, Easter term, 1889)
 * Synthetica: Being Meditations Epistemological and Ontological (1906) in 2 Vols; Vol 1. Vol 2.

title: Author:Simon Somerville Laurie


text:
Page:Memories of Virginia.djvu/133

Norfolk, Va., June 15.—The Pocahontas bell, cast from historic pieces of metal, donated for the purpose by prominent persons in various parts of the country, was formally presented to the Pocahontas Bell Association on the Kentucky reservation on the Exposition grounds this afternoon. The bell stood on the right of the main entrance to the representation of old Fort Boone, which is Kentucky's Exposition building.

A large crowd witnessed the ceremonies. Governor Swanson, of Virginia, whose fame as an orator has been increased by his numerous speeches called forth by the Exposition, was the orator of this occasion, and the speech was one of the best that he has made. It was deep in its historic significance, and it made a pleasing and doubtless lasting impression on his audience. The Governor received the bell on behalf of the faculty of the University of Virginia, to which institution the bell will be intrusted at the close of the Exposition. Other speakers at the ceremonies were T. J. Wool, the general counsel of the Exposition, and Major Hunter.

A poem written for the occasion by the Bentztown Bard, of The Sun, in response to an invitation from the Pocahontas Bell Society, was read by Mrs. N. G. Grant, of Denver, Col. The Bentztown Bard had himself been

title: Page:Memories of Virginia.djvu/133


text: Page:Memories of Virginia.djvu/62

title: Page:Memories of Virginia.djvu/62


text: Dictionary of National Biography, 1885-1900/Lennard, Francis


text: Dictionary of National Biography, 1885-1900/Lennard, Samson


text:
Page:My Life in Two Hemispheres, volume 1.djvu/20

 of their liberty they can never be indifferent to its authentic history. For nearly another generation I lived in a new country, whose marvellous development is destined to take a permanent place in the annals of mankind, and I was not an idle witness of its progress.

I desire to make the story as impersonal as such a narrative can ever become, and I shall rarely pause upon any event merely because it concerns the narrator, unless it possesses, moreover, some historic value, or, what is perhaps better, illustrates habits and customs which have since passed away. Much has passed away. I was born into a country almost as different from the Ireland of to-day as from the Ireland of the penal laws.

The most tedious chapter in a biography is commonly the family pedigree. Antiquaries have furnished me with an elaborate table of descent, in which soldiers, brehons, and scholars are plentiful. At the era of the English invasion there was an illustrious Archbishop of the West whom a national synod despatched to Rome, in company with the Archbishop of Dublin (afterwards canonized as St. Lorcan), to remonstrate with the Sovereign Pontiff on the sanction which he had given to the invader, and as his native name was Cathal O'Dubhthaigh (pronounced Doovhi), Anglicé Charles Duffy, I make no doubt if he had not been a celibate the antiquaries would have given him to me as a lineal ancestor. I am shy of pedigrees. When I was a boy, however, there were half a dozen of my relations among the Catholic priests of the diocese of Clogher, and I listened with complacency to their talk of the M'Mahons, chiefs of Oriel, and the M'Kennas, chiefs of Truagh, as our near kinsmen, and I was delighted to be told that under George III. when the existence of a priest was at last grudgingly recognised, provided he could find two freeholders willing to be sureties for his good behaviour, such sureties for a dozen priests of Clogher were furnished by the Duffys of Monaghan, who held land in their native Oriel, under the imperfect tenure permitted by law. These were facts which in after life I submitted to the test of critical scrutiny, and found to be authentic.

I was born in the town of Monaghan on Good Friday,


text: Page:My Life in Two Hemispheres, volume 1.djvu/358


text: Page:My Life in Two Hemispheres, volume 1.djvu/357


text: Page:My Life in Two Hemispheres, volume 1.djvu/356


text: Page:My Life in Two Hemispheres, volume 1.djvu/355


text: Page:My Life in Two Hemispheres, volume 1.djvu/354


text:
Page:My Life in Two Hemispheres, volume 1.djvu/353

 And let this thought give you rather fear and pious anxiety than exultation or rash self-confidence."

This was the case I submitted for the consideration of the Viceroy, and I trust his Excellency relished it; at any rate, he could not contradict or controvert it.

When I walked forth a free man I was able to visit habitually my comrades in Richmond Prison, and witness their manly joy that at least one of the group of friends had escaped the enemy.


text:
User talk:Respawn1964

Nuclear Stock Piles
What are the true figures for the worlds nuclear stock piles

title: User talk:Respawn1964


text:
User:Respawn1964

My name is Paul My mind tends to spend most of its time thinking about the problems we share in this world and what if anything we can do about it as a global community

title: User:Respawn1964


text:
User talk:86.26.128.50

Jeepday (talk) 11:33, 10 November 2012 (UTC)

title: User talk:86.26.128.50


text:
Page:The Necessity of Atheism (Brooks).djvu/213

 of diminishing the number of wars, ecclesiastical influence has actually and very seriously increased it; we may look in vain for any period since Constantine in which the clergy as a body exerted themselves to repress the military spirit, or to prevent or abridge a particular war with an energy at all comparable to that which they displayed in stimulating the fanaticism of the Crusades, in producing the atrocious massacres of the Albigenses, in embittering the religious contests that followed the Reformation." (Lecky.)

Any institution that can sanction war is the most immoral institution that the mind of man can imagine. That an institution which claims to have under its guidance the moral activity of this earth, has instituted and condoned war is a known historical fact. That the Church has blessed the banners of opposing factions, and has gloried in the butchering of innocent heretics, no manner of present disregard for the facts and apology can refute and redeem. The religious and civil wars, the massacre of the Albigenses and other sects, the Massacre of St. Bartholomew, are still alive in the memories of historians and still rankle. The Crusades were a bloody blot in the none too peaceful times of the Middle Ages. Christianity hurled itself at Mohammedanism in expedition after expedition for nearly three centuries. Millions of men perished in battle, hunger,


text:
Page:The Necessity of Atheism (Brooks).djvu/214

212 and disease, and every atrocity the imagination can conceive of disgraced the warriors of the cross. When one crusade failed, a papal bull instigated the next. Taxes were imposed to defray the expenses, and Europe was so drained of men and money that it was threatened with social bankruptcy and annihilation.

The Inquisition between 1481, and 1808 had punished 340,000 persons, and of these, nearly 32,000 had been burnt. This was the result of the declaration that "The Inquisition is an urgent necessity in view of the unbelief of the present age." The Church forgot to mention the vast amount of wealth that accrued to, her by these means. But we need not turn to the dead ages for material, for the present still firmly holds its war memories.

"Armenians massacred by Turks and Kurds; Christians slaughtered by Mohammedans is a horror as hideous in the name of religion as in the name of war. The persecution of Jews by Christians in the name of Christ is diabolical. The atrocities inflicted on Christian Belgium by Christian Germany stains the Teuton's hand as red as the Turk's, but with a difference. The Teuton outraged his own 'holy women,' despoiled and murdered his own 'sisters in Christ,' while the Mohammedan hordes perpetrated their nameless infamies on those whom they believed to be the imps of Satan. Mercifully, call these things the logical crimes of a state of war! Then we must admit that savagery still is more powerful than religion, and we must concede that no religion so far has achieved the success that one might reasonably expect of a divine institution." (Bell: "Woman from Bondage to Freedom.")

The World War proved the utter worthlessness of Christianity as a civilizing force. The nations engaged were not fighting non-Christians; Germany; Austria, Russia, England, Belgium, Servia, Italy, and the United


text:
Author:Ralcy Husted Bell

Works

 * Songs of the Shawangunks (1891)
 * Aala Deene and other poems (1899)
 * The worth of words, by Dr. Ralcy Husted Bell, with an introduction by Dr. William Colby Cooper (1903)
 * Words of the wood (1906)
 * The changing values of English speech (1909)
 * The religion of beauty and the impersonal estate (1911)
 * The philosophy of painting; a study of the development of the art from prehistoric to modern times (1916)
 * Woman from Bondage to Freedom (1921)
 * The Mystery of Words (1924)

title: Author:Ralcy Husted Bell


text:
Page:The Necessity of Atheism (Brooks).djvu/215

Rh States are all Christian nations. They all worship the same God, they are all brothers in Christ, but that did not prevent their cutting each other's throats on the battlefield. Their common religious belief did not render the war less bitter nor less bloodthirsty.

Is it not a fact that if the Christian nations of the world would only live at peace together, war would be impossible? Neither Mohammedan nations nor Japan could threaten. When the Christian speaks of the brotherhood of man, he means a brotherhood of believers only. What kind of brotherhood did Christians bestow on Jews or heretics in the Middle Ages? Was it the brotherhood of man that Christianity bestowed on the conquered Mexican and Peruvian nations, and on the Indians of our own country? If Christianity had expended as much energy in teaching its adherents the fundamentals of a sane social life, as it did to prepare mankind for a mythical life in Heaven, civilization would be today greatly in advance of where it is.

Does any one believe that Jew, Mohammedan, Catholic, and Protestant can long live in peace together? Common social needs bring mankind together but religion drives them apart. There can never be a lasting peace until the myth of God is dispelled forever from the minds of men. Then and then only, can the adjustment between economic and political forces lead to a permanent peace.


text:
Page:The Necessity of Atheism (Brooks).djvu/216

 Nothing during the American struggle against the slave system did more to wean religious and God-fearing men and women from the old interpretation of Scripture than the use of it to justify slavery. Author:Andrew Dickson White.

Christian Church has had the audacity, in modern times, to proclaim that it had abolished slavery and the slave trade. It is difficult to understand how any "righteous" man could make that contention remembering that it was not until the middle of the nineteenth century that slavery became illegal in Christian countries, with one exception, Abyssinia, the oldest of the Christian countries, which still maintains slavery. In our own country, a nation had to be embroiled in a civil war before slavery could be abolished. Abolished by Christianity in the nineteenth century, when Christianity has been Dominant in most civilized countries since the third century, and when the traffic in human flesh flourished right through those centuries in which Christianity was most powerful!

A reference to the facts show that this claim is as spurious as many others which the ecclesiastics have boldly affirmed throughout the ages. For not only is this contrary to the truth, but it is an undeniable fact that it was only by the aid and sanction of the theological forces that slavery was able to degrade our civilization as long as it did.


text:
Page:The Necessity of Atheism (Brooks).djvu/217

Rh On referring to that legend which has been the source of most of our suffering and inhumanity, the Bible, a direct sanction for slavery is given in the Old Testament. Leviticus XXV gives explicit instructions as to where and from whom slaves should be bought, and sanctions the repulsive feature of separation of the slave from his family. Leviticus XXVII gives the "price" of human beings.

The Koran, which the Christians look upon as a ridiculous smattering of utterances of a spurious prophet, sets a superior example to the Christian "Divine Revelations."

"God hath ordained that your brothers should be your slaves, therefore, let him whom God hath ordained to be the slave of his brother, his brother must give him of the clothes wherewith he clotheth himself, and not order him to do anything beyond his power … A man who illtreats his slave will not enter paradise…. Whoever is the cause of separation between mother and child by selling and giving, God will separate him from his friends on the day of resurrection."

The New Testament follows the Old Testament, and there is nowhere to be found in its contents anything to suggest the elimination of this practice. Jesus did not condemn this practice, but accepted slavery as he accepted most institutions about him, and all superstitions. The teachings of Paul on the question of slavery are clear and explicit. Pope Leo, in his letter of 1888 to the Bishop of Brazil, remarks :

"When amid the slave multitude whom she has numbered among her children, some led astray by some hope of liberty, have had recourse to violence and sedition, the Church has always condemned these unlawful efforts, and through her ministers has applied the remedy of patience…."


text:
Page:The Necessity of Atheism (Brooks).djvu/218

2l6 St. Peter was addressing himself especially to the slaves when he wrote, "For this is thankworthy, if for conscience towards God a man endures sorrows, suffering wrongfully."

The Church certainly saw nothing wrong with slavery when she preached patience to her slaves. It did not condemn slavery, but condemned the slaves for revolting. This in 1888!

In the "Encyclopedia of Religion and Ethics" is found: "There is no explicit condemnation in the teaching of our Lord … It remains true that the abolitionist could point to no one text in the Gospels in defense of his position, while those who defended slavery could appeal at any rate to the letter of Scripture."

It is true that slavery existed under Pagan civilization, but there it represented a phase of social development, while Christian slavery stood for a deliberate retrogression in social life. It was Seneca who said, "Live gently and kindly with your slave, and admit him to conversation with you, to council with you, and to share in your meals."

Think of what would have occurred if one of our philosophers had admonished a slave-holding Christian in the above manner.

"We are apt to think of the ancient slave as being identical with the miserable and degraded being that disgraced Christian countries less than a century ago. This, however, is far from the truth. The Roman slave did not, of necessity, lack education. Slaves were to be found who were doctors, writers, poets, philosophers, and moralists. Plautus, Phaedrus, Terence, Epictetus, were slaves. Slaves were the intimates of men of all stations of life, even the emperor. Certainly, it never dawned on the Roman mind to prohibit education to the slave. That was left for the Christian world, and almost within our own time." (For


text:
Page:The Necessity of Atheism (Brooks).djvu/219

Rh a good account of the close association of Christianity with slavery see, "Christianity, Slavery, and Labor" Chapman Cohen.)

In Rome, the slave kept his individuality, and outwardly there was no distinction in color and clothing; there was very little sound barrier between the slave and the freeman. The slave attended the same games as the freeman, participated in the affairs of the municipality, and attended the same college. The ancients kept the bodies of their slaves in bondage, but they placed no restraint upon the mind and no check upon his education. It has even been said that the slave class of antiquity really corresponded to our free laboring class. It is also well known that a well-conducted slave, by his own earnings, was able to purchase his freedom in the course of a few years.

There can be no comparison, therefore, between Pagan and Christian slavery, except to the detriment of the latter. The Christian slave trade represents one of the most frightful and systematic brutalities the world has ever known. The contrast between the Pagan and Christian slavery is even more marked when the dependence of the Christian slave upon the good nature of his master is considered. Compare this with the decrees of the Roman emperors:

"Masters were prohibited sending their slaves into the arena without a judicial sentence. Claudius punished as a murderer any master who killed his slave. Nero appointed judges to hear the complaints of slaves as to ill-treatment or insufficient feeding. Domitian forbade the mutilation of slaves; Hadrian forbade the selling of slaves to gladiators, destroyed private prisons for them, and ordered that they who were proved to have ill-treated their slaves be forced to sell them. Caracalla forbade the selling of children into slavery."


text:
Page:The Necessity of Atheism (Brooks).djvu/220

2l8 "All that need be added to this is that the later Christian slavery represented a distinct retrogression, deliberately revived from motives of sheer cupidity, and accompanied by more revolting features than the slavery of ancient times." (Chapman Cohen.)

In the "History of Ethics Within Organized Christianity" is recorded, "The Church, as such, never contemplated doing away with slavery as such, even though Stoicism had denounced it as 'Contra Mundum.' Nowhere does the early Church condemn slavery as an institution. Kindness to the slave is frequently recommended, but this was done quite as forcibly, and upon a much broader ground by the pagan writers. It would be indeed nearer the truth to say that the Christians who wrote in favor of the mitigation of the lot of the slave were far more indebted to pagans than to Christian influence."

The Church itself owned many slaves, advised its adherents to will their slaves to her, and was the last to liberate the slaves which she owned. Yet, the apologists for the Church would have us believe that she was instrumental in the destruction of slavery, when it is a fact that there is nowhere a clear condemnation of slavery on the part of the Church. .

H. C. Lea in his "Studies of the Church History" says, "The Church held many slaves, and while their treatment was in general sufficiently humane to cause the number to grow by voluntary accretions, yet it had no scruple to assert vigorously their claim to ownership. When the Papal Church granted a slave to a monastery, the dread anathema, involving eternal perdition, was pronounced against anyone daring to interfere with the gift; and those who were appointed to take charge of the lands and farms of the Church, were especially instructed that it was part of their duty to pursue and recapture fugitive bondsmen."


text:
Page:The Necessity of Atheism (Brooks).djvu/221

Rh It must not be assumed that the Catholic Church was the only ecclesiastical body to condone slavery, or that it was only the traffic in black slaves that flourished a few hundred years ago.

"In the seventeenth century, thousands of Irish men, women and children, were seized by the order or under the license of the English government, and sold as slaves for use in the West Indies. In the Calendar of State Papers, under various dates, between 1653-1656, the following entries occur: ’For a license to Sir John Clotworthy to transport to America 500 natural Irishmen.’ A slave dealer, named Schlick, is granted a license to take 400 children from Ireland for New England, and Virginia. Later, 100 Irish girls and a like number of youths are sold to the planters in Jamaica.

"Had the Church been against slavery it would have branded it as a wrong, and have set the example of liberating its own slaves. It did neither. Nay, the Church not only held slaves itself, not only protected others who held slaves, but it thundered against all who should despoil its property by selling or liberating slaves belonging to the Church. The whole history of the Christian Church shows that it has never felt itself called upon to fight any sound institution, no matter what its character, so long as it favored the Church. Slavery and serfdom, war, piracy, child labor, have all been in turn sanctioned." (Chapman Cohen: "Christianity, Slavery, and Labor.")

In Abyssinia, the influence of Christianity has been dominant for a longer period of time than anywhere else in the world. The population of Abyssinia is at least ten million, and of this population not less than one-fifth, probably more, are slaves. In 1929, Lady Kathleen Simon published her book entitled, "Slavery," dealing with the slave trade of the world. In this work it is pointed out


text:
Page:The Necessity of Atheism (Brooks).djvu/222

220 that slave-owning is an integral part of the religion of the country, and that opposition to the abolition of slavery comes principally from the priesthood which considers itself the guardian of the Mosaic law, and regards slavery as an institution ordered by Jehovah;

Slave raids are constant in this country, and are accompanied by the greatest brutality and cruelty. Vast areas are depopulated by these raids and even at this date, gangs of slaves may be seen by travelers, with the dead and dying bodies of those that have fallen strewn along the roadside. "The slave trade in Abyssinia is open, its horrors are well known, and it is supported by the Christian Church of the country. Such is slavery in the most Christian country in the world today, the country which has the longest Christian history of any nation in the world. Its existence helps us to realize the value of the statement that the power of Christianity in the world destroyed the slave trade. Slavery flourishes in the oldest of Christian countries in the world, backed up by the Church, the Old Bible, and the New Testament. It has all the horrors, all the brutalities, all the degradations of the slave trade at its worst. Such is Christian Abyssinia, and such, but for the saving grace of secular civilization, would be the rest of the world." (Chapman Cohen.) ,

The slave system that arose in Christian times, created by and continued by Christians in the most Christian of countries, provides the final and unanswerable indictment of the Christian Church.

Slavery was unknown to the Africans until it was introduced by the Christian Portuguese. In 1517 the Spaniards began to ship negro slaves to Hispamola, Cuba, Jamaica, and Porto Rica. John Hawkins was the first Englishman of note to engage in the traffic, and Queen Elizabeth loaned this virtuous and pious


text:
Page:The Necessity of Atheism (Brooks).djvu/223

Rh the ship Jesus. English companies were licensed to engage in this trade and during the reign of William and Mary it was thrown open to all.

Between 1680 and 1700, it has been said that 140,000 Negroes were imported by the English-African Company, and about 160,000 more by private traders. Between 1700 and 1786, as many as 610,000 were transported to Jamaica alone. In the hundred years ending 1776, the English carried into the Spanish, French, and English Colonies three million slaves.

The cruelty experienced by these human cargoes on their transportation defies description. The chaining, the branding, the mutilation, the close quarters, the deaths by suffocation and disease, are a sterling example of man's inhumanity to man when his conscience is relieved by finding support of his inhumane actions sanctioned in that most holy of holies, the Bible. Exclusive of the slaves who died before leaving Africa, not more than fifty out of a hundred lived to work on the plantations. Ingram's "History of Slavery" calculates that although between 1690 and 1820 no less than 800,000 Negroes had been imported to Jamaica, yet, at the latter date, only 340,000 were on the island.

Slavery in America received the same sanction by the religionists which it received on the continent. George Whitefield, the great Methodist preacher, was an earnest supporter of slavery. When the importation of slaves finally ceased the states began the new industry of breeding slaves; the leading state for this breeding, and the one which contained the largest number of stud farms, was Virginia. Lord Macaulay, in a speech delivered before the House of Commons on February 26, 1845, said: "The slave states of the Union are of two classes, the breeding states, where the human beast of burden increases, and multiplies, and becomes strong for labor;


text:
Page:The Necessity of Atheism (Brooks).djvu/224

222 and the sugar and cotton states to which these beasts of burden are sent to be worked to death. Bad enough it is that civilized man should sail to an uncivilized quarter of the world where slavery existed, should buy wretched barbarians, and should carry them away to labor in a distant land; bad enough! But that a civilized man, a baptized man, a man proud of being a citizen of a free state, a man frequenting a Christian Church, should breed slaves for exportation, and if the whole horrible truth must be told, should even beget slaves for exportation, should see children, sometimes his own children, gambolling from infancy, should watch their growth, should become familiar with their faces, and should sell them for $400 or $500 a head, and send them to lead in a remote country a life which is a lingering death, a life about which the best thing that can be said is that it is sure to be short; this does, I own, excite a horror exceeding even the horror excited by that slave trade which is the curse of the African coast. And mark, I am speaking of a trade as regular as the trade in pigs between Dublin and Liverpool, or as the trade in coals between the Tyne and the Thames."

It has, been estimated that the members and ministers of the Orthodox churches in the South owned no less than 660,000 slaves.

Thomas Paine, in 1775, when he wrote his article on "Justice and Humanity," was the first to demand emancipation in a lucid manner. The campaign for liberation of the slaves was therefore inaugurated by a freethinker, and triumphantly closed by another freethinker, Abraham Lincoln. In this manner did the Church abolish slavery. With characteristic disregard for the truth, the religionists have laid claim to Lincoln, which claim has been amply refuted; but we are still awaiting the Church's claim to Paine as one of her devotees.


text:
Page:The Necessity of Atheism (Brooks).djvu/225

Rh "And, truly, the case against Christianity is plain and damning. Never, during the whole of its history has it spoken in a clear voice against slavery; always, as we have seen, its chief supporters have been pronounced believers. They have cited religious teaching in its defence, they have used all the power of the Church for its maintenance. Naturally, in a world in which the vast majority are professing Christians, believers are to be found on the side of humanity and justice. But to that the reply is plain. Men are human before they are Christians; both history and experience point, to the constant lesson of the many cases in which the claims of a developing humanity override those of an inculcated religious teaching.

"But the damning fact against Christianity is, not that it found slavery here when it arrived, and accepted it. as a settled institution, not even that it is plainly taught in its 'sacred' books, but, that it deliberately created a new form of slavery, and for hundreds of years invested it with a brutality greater than that which existed centuries before. A religion which could tolerate this slavery, argue for it, and fight for it, cannot by any stretch of reasoning be credited with an influence in forwarding emancipation. Christianity no more abolished slavery than it abolished witchcraft, the belief in demonism, or punishment for heresy. It was the growing moral, and social sense of mankind that compelled Christians and Christianity to give up these and other things." (C. Cohen: "Christianity, Slavery, and. Labor")


text:
Page:My Life in Two Hemispheres, volume 1.djvu/21

 1816. My father, John Duffy, was a shopkeeper, who by industry and integrity had accumulated considerable property in houses and townparks, and had purchased a share in a bleach-green at Keady, the art of transforming the grey web into one of dazzling whiteness being then, as it still is, one of the standard industries of the country. The Ulster Catholics had been reduced by law to abject penury, but at the beginning of the nineteenth century they were here and there slowly lifting their heads. Even while the penury was sorest old social distinctions were cherished, and my father, as a descendant of "the old stock," was one of the few leaders of the people in his district. Among the family papers bequeathed to me was a resolution of the Catholics of Monaghan, thanking him for having acted as their faithful treasurer for sixteen years, an authentic testimonial which I prefer to a glittering and shadowy pedigree furnished by Ulster King at Arms.

My maternal grandfather, Patrick Gavan, was notable in his day as a Catholic who had succeeded in emerging from the obscure and trampled multitude. He held on lease a large tract of land which had once belonged to his clan, and was in fact a gentleman farmer. He was known among his neighbours as "the King of Aughabog," and I remember when a child pestering my mother to show me any crown or sceptre he had bequeathed to his posterity; but to my despair there were no regalia forthcoming. A tradition, however, has descended to us which keeps him and his dame fresh in our memory. When the Union was proposed it was sweetened by a promise of Catholic Emancipation from a united Parliament, which the Irish Parliament had peremptorily refused; and Paddy Gavan, like the Catholic Primate of the day, thought the compromise ought to be accepted, and got a petition in its favour signed by many of his neighbours. But our grandmother Judith flew into a rage at the proposal to give up Ireland for a bribe, and flung the petition into the fire. The flame she kindled that day has illuminated her memory for more than three generations among a numerous progeny who are proud to bear her name. Judith, I regret to say, derived her name, according to the genealogists, and perhaps her robust will, from a Puritan soldier; her mother being


text:
1911 Encyclopædia Britannica/Providence

PROVIDENCE, the second largest city of New England, capital of Rhode Island, U.S.A., the county-seat of Providence county, and a port of entry, situated at the head of Providence river (the N. arm of Narragansett Bay) and at the influx of the Seekonk (or Blackstone), Moshassuck and Woonasquatucket rivers, about 35 m. from the Atlantic ocean, 45 m. by rail S.S.W. of Boston, and 188 m. E.N.E. of New York. Pop. (1890), 132,146; (1900), 175,597; (1905, state census), 198,635, of whom 65,746 were foreign-born, including 17,155 Irish, 12,114 Italians, 9795 English, 4221 English Canadians, 4005 French Canadians, 3685 Russians, 3347 Swedes, 2211 Germans, 2173 Portuguese (including some Bravas from the Cape Verde Islands), and 1930 Scotsmen. The figure for 1910 was 224,326. Providence is served by the New York, New Haven & Hartford railway and by steamboat lines to Newport, New York, Philadelphia, Baltimore and Norfolk. It extends over an area of more than 18 sq. m., and is irregularly laid out. The Seekonk and Providence rivers mark the eastern boundary, the Providence and Moshassuck rivers divide the middle and northern portion of the city into the east and west sides, and the Woonasquatucket river divides the west side into the northern and southern parts. The west side is a level or gently rolling plain only a few feet above the sea, but on the eastern side are a plateau and hills rising to a maximum height of about 200 ft. The larger and newer portion of the business district is along the western bank of the Providence, and some of the best business houses are on made land. The part of the city which has most historic interest is on the east side, where are the most attractive residences. Most of the manufactories are along the banks of the Woonasquatucket and Moshassuck. The names of streets—Pound, Sovereign, Shilling, Dollar, Doubloon, Benevolent, Benefit, Hope, Friendship, Peace, &c., reflect the early commercial importance of the city and its strong Quaker element.

The principal building is the large State House, completed in 1902, of Georgia marble and white granite, surmounted by a central dome of marble, 235 ft. high, and standing on a rise of ground (Capitol Hill) about ½ m. north by west of the steamboat landing at the head of Providence river; in the state chamber is a full length portrait of George Washington by Gilbert Stuart. The old State House on Benefit Street, on the east side, is now used as the 6th district (Providence and North Providence) court-house. Near the centre of the city (in Exchange Place) is the city-hall (1878), a handsome structure of granite; on its façade is a medallion of Roger Williams. Across Exchange Place from the city-hall is the Federal Building (1908), which houses the post-office, custom-house, U.S. courts, &c. The county court-house (1877) is the only other prominent government building. The Arcade (1828), 225 ft. long, with six massive Ionic columns at each entrance, the Butler Exchange, and a few other fine buildings fronting on Westminster Street are among the more prominent business buildings. In Cranston Street, between Waterloo and Dexter, is an Armory, with the largest hall in New England. A handsome public library building, opened in 1900, lying between Fountain, Greene and Washington

Streets, houses a good collection of 140,000 vols. (in 1909); other libraries are the State Library (30,000 volumes), the State Law Library (50,000 volumes) in the Providence county courthouse, the Providence Athenaeum (the Providence Library, established in 1753, united in 1836 with the Providence Athenaeum, established in 1831; in 1909 it had 73,000 volumes), the library of the Rhode Island Historical Society (established 1822; with 30,000 volumes and 50,000 pamphlets in 1909), and the libraries of Brown University. The meeting-house of the First Baptist Church, founded by Roger Williams, the oldest organization of this sect in the United States, was built in 1775 and was designed to resemble St Martin’s-in-the-Fields, London. Its bell still rings the curfew at nine o'clock every evening; and the commencements of Brown University are held here. The Friends’ meeting-house, another interesting old building, was erected in 1759. The Beneficent Church (Congregational, 1809–1810) is in the Colonial style, with a rounded dome. The Church of the Blessed Sacrament (Roman Catholic), in Academy Street, was designed by John La Farge. The Roman Catholic Cathedral of SS. Peter and Paul (1878) is of brown stone and has excellent interior decorations. Providence is the see of a Protestant Epi s copal bishop. In Cathedral Square is a statue (1889) by Henry Hudson Kitson of Thomas A. Doyle, mayor of the city (1864–1869, 1870–1881, and from 1884 until his death in 1886). There is an equestrian statue (1887) by Launt Thompson of General A. E. Burnside in City Hall Park. In front of the post-office are two allegorical groups (“Providence” and “the United States”) by J. Massey Rhind. In Columbus Park is a replica of Bartholdi’s “Columbus,” which was cast in silver by Providence metal workers for the Columbian Exposition in Chicago. Other statues are Hippolyte Hubert’s Ebenezer Knight Dexter (erected 1894), George Thomas Brewster’s bronze “Genius of Religious Liberty” on the dome of the State House, Franklin Simmons’s Roger Williams (1877) in Roger Williams Park, a Hellenic bronze “Pancratiast” (1900, presented to the city by Paul Bajnotti of Turin) also in Roger Williams Park, and a Hellenistic statue of Augustus on the campus of Brown University. Two fountains also are worth mention: the Bajnotti Memorial Fountain in City Hall Park, a memorial to the wife of Paul Bajnotti, representing “The Struggle of Life” and designed by Enid Yandell; and the Elisha Dyer Memorial Fountain, a bronze athlete, by H. H. Kitson. There are art collections in Brown University and in the Annmary Brown Memorial (given to the city as a memorial to his wife, a daughter of Nicholas Brown, by Rush C. Hawkins, b. 1831). Among interesting old houses of the 18th century are the Admiral Hopkins House, in Hopkins Park, the Stephen Hopkins House (1742; 9 Hopkins St.), the John Carter Brown House (1791; 357 Benefit St.), and the John Brown House (1786; 52 Power St.). There are many colonial houses, red brick with marble trimmings, set well back from the street, with an occasional walled garden. There are many musical societies in Providence, including the Chopin Club (1879), the Arion Club (1880); the Einklang Singing Society (1890; German), the Verdandi Swedish Singing Society (1894), and the Providence Musical Association (1904). Other clubs are the Brown Union, University Club, a cricket and a polo club, golf clubs, yacht clubs and canoe clubs, the Handicraft Club, the Providence Art Club, the Hope Club and the Deutsche Gesellschaft.

Under the municipal park commissioners there are 33 public parks with a total area of 644.38 acres, and the city supports summer playgrounds; the state board of metropolitan park commissioners controls a large park system in the metropolitan park district, and a system of boulevards, connecting the several parks and other public reservations; there are nine metropolitan reservations, containing 677 acres, the largest being Lincoln Woods, of 460 acres, 4 m. north of the State House. Other metropolitan reservations are: Woonasquatucket Reservation (53 acres; 2½ m. west of the State House); Edgewood Beach (2½ m. south of the State House); and the Ten Mile River Reservation (100 acres; 4¾ m. north-east of the State House) on both sides of Ten Mile River. The finest municipal reservation is Roger

Williams Park (432 acres, of which 140 are water), with 9 m. of drives and boulevards, in the southern part of the city, 2½ m. from the State House. It was a part of the original tract ceded to Roger Williams by Miantonomo; 107 acres were a farm which Betsy Williams (d. 1871), a lineal descendant of Roger Williams, left to the city by will. In the park are a chain of lakes with a shore front of 7½ m., a boat-house, a casino, a speedway and athletic grounds, a municipal natural history museum, and the Betsy Williams Cottage (1775). Other municipal parks are: Neutaconkanut (40½ acres; 2½ m. west of the State House) on high land commanding a view to the east and south; Davis Park (38½ acres) with amusement grounds; Blackstone Park (43 acres, 1½ m. east of the State House) along the Seekonk river; Hopkins Park (¾ m. north of the State House), comprising the estate of Esek Hopkins (1718–1802), commander of the American N;ivy in the War of Independence, with a historical museum in the Admiral Hopkins House; and City Hall Park. Blackstone Boulevard is 1¾ m. long; and Pleasant Valley Parkway is 1¼ m. long. Enclosed by a railing near the eastern end of Power Street, on the bank of the Seekonk, is What Cheer Slate Rock, according to tradition the first landing place of Roger Williams. In the North Burial Ground are the remains of Stephen Hopkins (1707–1785), a citizen of Providence, a delegate to the Albany convention of 1754, a colonial governor of Rhode Island (1755–1757, 1758–1762, 1763–1765, and 1767–1768), a member of the Continental Congress in 1774–1780 and a signer of the Declaration of Independence; of William Barton (1748–1831), who in the War of Independence captured General Richard Prescott near Newport on the 10th of July 1777; of Francis Wayland; and of Nicholas Brown, who was a patron of Brown University and one of the founders of the Providence Athenaeum and of the Butler Hospital for the Insane.

On the steep slope of College Hill (or Prospect Hill) in the east side near the business district, is Brown University (1764)—one of the eight colleges in the United States founded before 1776—closely connected with the history of Providence, Rhode Island, and the Baptist Church in America. It has an undergraduate department for men, with courses, largely elective, leading to the degrees of A.B. and Ph.B., and courses, almost wholly prescribed, in civil, mechanical and electrical engineering. It includes, besides “The Women’s College in Brown University,” a separate college for women, and a graduate department open to both men and women. The campus is shaded by some fine old elms and is surrounded by an iron fence with beautiful memorial gates. In 1910 there were twenty-two buildings, including the following: University Hall (erected in 1770 and used during the War of Independence as barracks and hospital by American and French soldiers); Sayles Memorial Hall (1881), containing the chapel, lecture halls and seminary rooms; three library buildings, the John Hay Library (which occupies the site of the old President’s House), the old University Library (1878) and the John Carter Brown Library (1904); the Ladd Astronomical Observatory, with a 12-in. equatorial and much other valuable equipment; Rhode Island Hall (1840), containing a biological laboratory and a natural history museum; Manning Hall (1834), containing an art museum; Wilson Hall (1891), containing a physical and a psychological laboratory; Rogers Hall (1862), a chemical laboratory; an engineering building (1903); the Lyman gymnasium (1891) and Colgate Hoyt swimming pool (1904); an administration building (1902); the Sayles gymnasium (1906) for women; Rockefeller Hall (1903), occupied by the Brown Union, a students’ organization and the Young Men’s Christian Association; the residence halls: University Hall (1770, remodelled 1883), Hope College (1822 and 1891), Slater Hall (1879), Maxcy Hall (1895), and Caswell Hall (1903); and the Carrie (clock) Tower, erected in 1904 by Paul Bajnotti, of Turin, Italy, as a memorial to his wife, Carrie Mathilde Brown, of Providence. Besides the general library, containing (1909) about 164,000 volumes, the university owns the separately housed John Carter Brown Library of 20,000 volumes, one of

the best collections in the world of material on early American history (especially of books printed before 1800), which, with an endowment of $500,000, was presented to the university in 1901 in accordance with the will of John Nicholas Brown, the son of John Carter Brown (1797–1874) a prominent Providence merchant, who began the collection. In 1909 the university had an endowment fund of $3,416,744, 90 instructors and 993 students, of whom 88 were graduates; of the undergraduates 179 were enrolled in the Women’s College. The charter of the institution requires that it shall be governed by a board of thirty-six trustees, of whom twenty-two shall be Baptists, five Friends, four Congregationalists, and five Episcopalians, and by twelve fellows (including the president) of whom eight (including the president) shall be Baptists, “and the rest indifferently of any or all denominations.” At the time it was framed the charter was considered extraordinarily liberal. Only two provisions are included regarding the character of instruction to be offered: first that “the public teaching shall in general respect the sciences,” and second, that “into this liberal and catholic institution shall never be admitted any religious tests, but on the contrary all the members hereof shall forever enjoy full, free, absolute and uninterrupted liberty of conscience.” The government has always been largely non-sectarian in spirit, and a movement was on foot in 1910 to abolish the denominational requirements for trustees and fellows.

Brown University, the first institution for higher education established by American Baptists, was incorporated in 1764, and although still under its original charter was known for the first forty years as Rhode Island College. The Latin or preparatory school was opened at Warren in 1764 and the college was started there in 1766, but in 1770 the institution was removed to Providence. Although its work was interrupted by the War of Independence, the institution was reopened in 1782 and ten years later it began to receive aid from Nicholas Brown (1769–1841), a wealthy merchant who graduated from the Rhode Island College in 1786; it was named in his honour in 1804, and up to the time of his death his gifts amounted to about $160,000. Dr Francis Wayland, the most eminent of its presidents, began his administration in 1827 and in twenty-eight years of service as its head he established the elective system and greatly raised the standard of scholarship. Brown actually became a university under Elisha Benjamin Andrews, who was president in 1889–1898, who developed the graduate school and undergraduate instruction in history and social and political science, and who was succeeded in 1899 by William Herbert Perry Faunce (b. 1859), who graduated at Brown in 1880. In 1900 and 1901 more than $2,000,000 was added to the endowment of the university. The Women’s College was founded in 1891, and in 1897 it was accepted by the corporation as a department of the university. Among distinguished alumni of Brown are Henry Wheaton (1785–1848), John Hay, Richard Olney, James Burrill Angell (b. 1829) Adoniram Judson, William Learned Marcy, Wilbur Fisk, Horace Mann, Samuel Gridley Howe, Barnas Sears, Edwards Amasa Park, Samuel Sullivan Cox, George Park Fisher, George Dana Boardman, Alexander Lyman Holley, and Albert Harkness.

In Providence are the Rhode Island Normal School (in the north part of the city, in Gaspee St.; established in 1854; discontinued in 1857; re-established in 1871), which has a fine building (1898), the Rhode Island Institute for the Deaf (1876), and the Rhode Island School of Design (1877; partially supported by the state, since 1882, and by the city), affiliated with Brown University. The following secondary schools are in the city: four high schools, one of which is technical, La Salle Academy (1871; Roman Catholic, under the Brothers of the Christian Schools), Saint Xavier’s Academy (Roman Catholic), the Academy of the Sacred Heart (Roman Catholic), Moses Brown School (Friends; at Portsmouth in 1784–1788; re-established in Providence in 1814), the Brown school for boys (non-sectarian), Fielden-Chace school for girls (non-sectarian), and the Lincoln School (non-sectarian). The public school system has benefited by the presence of Brown University, whose faculty has been largely represented on the school committee; by an agreement with the university its professor of the theory and practice of education is director of the training department in the high schools, and there are other schemes of co-operation. Transition classes between the kindergarten and primary were

long peculiar to the Providence public schools. In 1908 a “Sunshine School” was established, with sun and fresh-air treatment for invalid pupils.

The Providence Journal (Independent, daily, 1829), the most important newspaper published in the state, and the Evening Bulletin (Independent, 1863) are controlled by the same company.

The charitable institutions include the Rhode Island Hospital (1863, private), the Prisoners’ Aid Association (1872), the Providence Rescue Home and Mission (1896), the Bethany Home of Rhode Island (1892), a temporary home for women; the House of the Good Shepherd (1904), the Lying-in Hospital (1884), Saint Joseph’s Hospital (1892; Sisters of St Francis), two dispensaries, a City Hospital for the Treatment of Contagious Diseases (1909) on Capitol Hill; the Butler Hospital for the Insane, which is one of the oldest institutions of its kind in the country, was established by a bequest of $30,000 left in 1841 by Nicholas Brown, and has about 120 acres of beautiful grounds on the western bank of the Seekonk; the Dexter Asylum for the Poor (endowed with the Dexter Fund and limited to those who have a legal settlement in Providence, i.e. have paid taxes on $200 worth of property for five years; and hence a charity of little practical use); a home for aged men (1875), a home for aged women (1856), St Elizabeth’s Home (1882, Protestant Episcopal) for incurable and convalescent women; a home for aged coloured women (1890), five temporary homes, the Rhode Island Catholic Orphan Asylum (1851, Sisters of Mercy), St Vincent de Paul’s Infant Asylum (1892, Sisters of Divine Providence), St Mary’s Orphanage (1873, Protestant Episcopal), the State Home and School (1885) for indigent and neglected children, Providence Children’s Friend Society (1835), other homes for children, day nurseries, and the Providence Society for organizing charity (1892). Jewish charities are prominent. The St Vincent de Paul Society is the organized charity of the Roman Catholic churches.

The harbour of Providence and its approaches have been much improved since the middle of the 19th century by the Federal and state governments. Between 1853 and 1873 the low-water depth of the channel was increased from 4½ ft. to 12 ft., at a cost of $59,000; from 1878 to 1895 the depth of the channel was further increased to 25 ft., and anchorage basins were created with a minimum depth of 20 ft. for a width of 600 ft., with a minimum depth of 18 ft. for a width of 725 ft., with a minimum depth of 12 ft. for a width of 940 ft., and with a minimum depth of 6 ft. for a width of 1060 ft. Between 1896 and 1906 the channel from Sassafras Point to the ocean was widened to 400 ft. and by 1909 the anchorage area, having a depth of 25 ft., was further increased to about 288 acres. Between 1867 and 1909 the channel of the Seekonk river was dredged to a depth of 16 ft. as far as Pawtucket at the head of navigation. In 1908 the commerce, largely coastwise, of Providence Harbor, amounted to 3,379,594 tons, chiefly coal, general merchandise and fish, valued at $93,309,495. In 1909 the value of the foreign imports, chiefly salt from Turks Island and lumber from Nova Scotia, amounted to $1,893,551, and the value of the exports to $12,517. Of greater importance to Providence than its commerce are its manufactures, the value of which in 1905 was $91,980,963, or 16.9% more than in 1900. Its factory products were valued at 45.5% of the state’s total; its wage earners were 40.9% of the state’s total; and nearly one-half of the worsted goods and more than one-fourth of all the textiles made in the state were manufactured here, as were four-fifths of the rubber and elastic goods, nine-tenths of the foundry and machine-shop products, and all the gold and silver refined, not from the ore. The Gorham Company engage here in the manufacture of gold, silver and bronze works of art; the American Screw Company, the Brown & Sharpe Manufacturing Company, and the Nicholson File Company have factories here; and here the famous Corliss engines were first made about 1847. In 1905 Rhode Island ranked first among the states and Territories of the Union in the value of jewelry manufactured and more than 99% of this was made in Providence, which produced 26.9% (by value) of all the jewelry made in the United States. The value of the jewelry made in Providence in 1905 was $14,317,050, being 15.6% of the value of the city’s entire factory product. Closely allied with this manufacture were the reducing and refining of gold and silver sweepings, &c. (none from ore), with a product value in 1905 of $4,260,698, and silversmithing and the manufacture of silver-ware with products in 1905 valued at

$5,323,264. Actually the largest industry in 1905 was the manufacture of worsted goods, valued at $21,020,892. Other important manufactures are foundry and machine-shop products (1905, $9,358,687), woollen goods ($2,080,658), cotton goods ($1,025,264) and cotton small wares ($1,967,298), dyeing and finishing textiles ($2,254,074), rubber and elastic goods ($2,167,983), and malt liquors ($1,427,246).

Providence is governed under a city charter of 1832, subsequently amended. A town meeting is still held annually for the administration of the fund (referred to above) called the Dexter donation. Under the city charter only citizens who pay a tax on $134 worth of real property or $200 worth of personal property may vote for members of the city council. Until 1842 there was the further requirements that every voter should be the eldest son of a freeholder. The city council is composed of: a board of aldermen, one from each of the ten wards, which may redistrict the city every five years, and until 1895 acted as a returning board, and which is presided over by the mayor; and a common council of four members from each ward, elected in open ward-meeting by the qualified freeholders of the ward. Elections are annual. The aldermen and common council meet together to organize and to elect municipal officers, not otherwise provided for. The greater size of the common council gives it the power in joint sessions; and although the vote of the city for mayor is normally Democratic, the vote of the qualified freeholders (which is only about 40% of the total vote) for common-councilmen and aldermen is always Republican.

The two houses acted before 1895 as a board of registration; the council now chooses a board of three members with a term of three years. The city council and a school committee of 33 members (3 ex officio; 30 elected by wards, one each year from each ward for a three-year term) control the public schools. The mayor has had the veto power only since 1854; and until 1866 his veto could be overridden by a majority vote; a three-fifths vote of each chamber is now necessary. The mayor was at the head of the police department until 1901, when a commission of three was created; until 1906 these police commissioners were appointed by the governor of the state, but they are now chosen by the mayor with the approval of the board of aldermen. In the same way the mayor appoints a commissioner of public works for a term of three years. The three commissioners of the fire department and the three members of the board for the assessment of taxes are chosen by the city council. The city treasurer (since 1858) and the overseer of the poor and the harbour-master (since 1866) are elected by popular vote. The municipality owns and operates the waterworks and there are municipal bath-houses.

Providence was founded in 1636 by Roger Williams, an exile from Massachusetts, and its early history is closely bound up with the early history of Rhode Island, it being one of the four towns out of which this commonwealth was formed. Having agreed with Canonicus and Miantonomo, the Narraganset sachems, for the purchase of a considerable tract of land, Williams built his house about 50 ft. east of what is now North Main Street and nearly opposite the confluence of the Moshassuck and Woonasquatucket rivers, and he named the place Providence in recognition of his divine guidance hither. He and a few companions who had accompanied him into exile immediately established a town government with monthly town meetings, and in the next year, 1637, after the arrival of a few more settlers, a plantation covenant was adopted which laid the basis of the future commonwealth on a new principle—the complete separation of religious and civil affairs. In 1644 Williams secured a charter uniting Providence, Aquidneck (Portsmouth), and Newport, as “The Incorporation of Providence Plantations in the Narraganset Bay in New England”; these three towns (and Warwick) organized in Providence in May 1647 under this government. The charter of the 24th of November 1663, to the Governor and Company of the English Colony of Rhode Island and Providence Plantations, perpetuated the name Providence Plantations, which still remains a part of the legal title of the state. Providence was incorporated as a town by

the Colonial Assembly in 1649; in 1730–1731, when the area of Providence was 370 sq. m., Scituate (including Foster), Glocester (including Burrillville), and Smithfield (including North Smithfield and Lincoln) were set off; in the next thirty years the area of the township was reduced to 5½ sq. m. by the separation of Cranston, Johnston and North Providence, parts of which have been re-annexed since 1860. Providence was chartered as a city in 1832. During King Philip’s War, in 1676, the town was attacked by Indians and the northern half was burned. In June 1772, a British schooner, the “Gaspee,” while chasing a Providence packet-boat ran aground at what has since become known as Gaspee Point, whereupon its capture was planned by John Brown (1736–1828), a Providence merchant, and the plan—including the burning of the vessel—was carried out under the command of Abraham Whipple (1733–1819). During the war much privateering was carried on from Providence. The British occupation of Newport during the War of Independence caused the transfer of the important foreign commerce of that city to Providence, but as a consequence of their superior railway facilities most of this went to New York and Boston before the middle of the 19th century. In September 1815 Providence visited by a gale which did about $1,000,000 damage to its shipping and other property. In 1830 Providence had ceased to be a great port and had begun to be a textile manufacturing place. Until 1900 Providence was one of the two capitals of the state, Newport being the other; since 1900 it has been the sole capital.

See H. C. Dorr, “The Planting and Growth of Providence,” in the Rhode Island Historical Tracts (Providence, 1882); W. A. Greene and others, The Providence Plantations for Two Hundred and Fifty Years (Providence, 1886); W. R. Staples, Annals of the Town of Providence (Providence, 1843); W. B. Weeden, “Providence, the Colony of Hope,” in L. P. Powell’s Historic Towns of New England York, 1898); H. K. Stokes, “Finances and Administration of Providence” (Baltimore, 1903) in Johns Hopkins University Studies in Historical and Political Science; and William Kirk and others, A Modern City: Providence, Rhode Island, and Its Activities (Chicago, 1909).

title: 1911 Encyclopædia Britannica/Providence


text:
Little Jack Horner

 * "Little Jack Horner" in Nursery Rhymes (1860)
 * "Little Jack Horner" in A Book of Nursery Songs and Rhymes by Sabine Baring-Gould (1895)
 * "Little Jack Horner" in The Baby's Opera by Edmund Evans and Walter Crane (1900)
 * "Little Jack Horner" in A Book of Nursery Rhymes by Charles Welsh (1901)
 * "Little Jack Horner" in The Nursery Rhymes of Mother Goose by Arthur Rackham (St. Nicholas, 1913)
 * "Little Jack Horner" in The Real Mother Goose by Blanche Fisher Wright (1916)
 * "Little Jack Horner" in The Child's Own Music Book by Albert Ernest Wier (1918)

title: Little Jack Horner


text:
Page:My Life in Two Hemispheres, volume 1.djvu/22

 daughter and heiress of Captain John Dawson, of Dartry, who gave her in marriage to a native gentleman, one of the MacMahons of Oriel, father of our Judith.

When my father died I was only ten years of age, and the youngest of six children. As one of my elder brothers was in the office of Philip Hughes, an enterprising merchant in Newry, who was our kinsman; a second in the office of another Newry merchant (the father of Sir Patrick Jennings, who has risen to distinction in New South Wales in recent time); and a third pursuing his studies as a medical student in Scotland, the management of the family interests fell wholly on my mother. If sleepless assiduity in the interest of her children could secure success she would have succeeded; but to regulate complicated accounts and take up the thread of incomplete projects, was a task for which she had no experience or training, and I was not of an age to be of any assistance to her. It looks like a dream of another life, that distant time when, seeing her exhausted with labour, I have induced her to hear me read a story to divert her jaded mind, "The Children of the Abbey," perhaps, or "The Scottish Chiefs," for though the modern novel was born with Waverley, it had not yet penetrated into provincial Ireland, and there was no national novel or romance of which I had ever heard.

The earliest political incident I can recall was hearing my father read the letters of Wellington and Peel, when they' refused to serve with George Canning because he was friendly to Catholic Emancipation. I was barely nine years of age, but the oppressed learn their wrongs early, and I already


text:
Page:Face to Face With the Mexicans.djvu/537

Rh


text:
Page:Face to Face With the Mexicans.djvu/538

532

¡Dulces momentos Que ya parsaron. . . . ! 	 	Y los Naranjos Testigos nuestros Existen aún ¡Quien como ellos Decir pudiera Constancia siempre Siempre constancia Hasta morir! ¡Adela mia! De tus desprecios, De tu inconstancia, No apures mas


text:
Page:Face to Face With the Mexicans.djvu/539

Rh

La amarga hiel. Con tus caricias,

Con tu cariño,

Con tu ternura,

Házme dichoso,

Házme felíz.

Mas, si el desden

De tu fáz bella

No tornas dulce

Y apasionado

Cual antes ví:

A los Naranjos

Y sus azahares,

Tierna querella

Del corazon

Entonaré.

¡Adela. Adela! Vuelve hacia mi

Que sabes te ama

Mi corazon

Con frenesi.

Se siempre mía Cual tuyo soy,

Y con tu amor

Házme dichoso,

Házme feliz.


text:
Page:Face to Face With the Mexicans.djvu/540

534


text:
Page:Face to Face With the Mexicans.djvu/541

Rh


text:
Page:Face to Face With the Mexicans.djvu/542

536


text: 1911 Encyclopædia Britannica/Rhodes

title: 1911 Encyclopædia Britannica/Rhodes


text:
Page:Face to Face With the Mexicans.djvu/543

Rh


text:
Page:Face to Face With the Mexicans.djvu/544

to the advent of railways, and especially the completion of the Mexican Central, Mexico was a sealed book to the majority of Americans. To take up an abode there at that time, one was as securely bottled, corked and labeled for utter isolation from kindred and friends, as though banished to Kamtchatka or the South Sea Islands.

Without railways, telegraphs and their attendant blessings, Mexico was left to her own internal strife and commotion; the incentives to progress were wanting; while Texas, only across the river, possessing these advantages, has, in an incredibly short period, grown to be one of the foremost States in the Union, basking serenely in the sunlight of an unprecedented prosperity.

Considered geographically and topographically in the great federation of nations, the United States and Mexico should be on better terms, commercially and socially, than any other people. The one is situated mostly within the tropics—in the torrid zone; the other in the temperate; and together they produce all those commodities which are necessary to the comfort and convenience of their respective inhabitants. Their shores are girdled by the same vast water belt, and by nature they were intended to be, the full complement of each other. Mexico can produce enough coffee of every grade to supply the world, to say nothing of her sugar, India-rubber, indigo, dye-woods, vanilla, as well as numerous other articles of prime export. She has also


text:
Author:Sara Annie Burstall

Works

 * The Story of the Manchester High Schools for Girls. (1911)

title: Author:Sara Annie Burstall


text:
Author:John Huntley Skrine

Works

 * Pastor Agnorum: A Schoolmaster’s Afterthoughts. (1902)
 * Creed and the Creeds: Their Function in Religion. (1911)
 * The Gospel of the Manhood. (1922)

Works about Skrine

 * Malcolm Tozer, The Ideal of Manliness: The Legacy of Thring's Uppingham. Truro: Sunnyrest Books, 2015. (ISBN 978-1-326-41574-7, hardback; ISBN 978-1-329-54273-0, paperback).
 * Malcolm Tozer, The Ideal of Manliness: The Legacy of Thring's Uppingham. Truro: Sunnyrest Books, 2015. (ISBN 978-1-326-41574-7, hardback; ISBN 978-1-329-54273-0, paperback).

title: Author:John Huntley Skrine


text:
Author:Edward Ernest Bowen

Works

 * Forty Years On

title: Author:Edward Ernest Bowen


text:
Page:Face to Face With the Mexicans.djvu/545

Rh a large and varied assortment of delicious fruits and an unlimited supply of the precious metals which regulate the commerce of nations.

But Mexico is not a manufacturing country, and, perhaps, will never be, while the United States has great need for a wider market for her manufactured goods, which Mexico can purchase of no other country to the same advantage. But as yet our trade is not one-tenth part of what it should be. Lamentable the fact, we have been the very last foreign power to place ourselves on a proper footing with our

near neighbors. A deep and subtle influence lies at the foundation. In the fullness of our well-earned greatness and self-esteem, we constitute ourselves teachers and judges of customs, business relations and social intercourse, under conditions far different from our own. We have made a high standard for ourselves, and if other people do not approximate it, they must be at fault.

But this failure to understand each other is due to several causes. In the first place, we have made no effort to understand them, and, again, unworthy representatives of our country do not hesitate to denounce, publicly upon the street, both the government and the people, and declare in boastful fashion the ability, if not the immediate


text:
Page:Face to Face With the Mexicans.djvu/546

540, of the American eagle to swoop down upon them and "wipe 'em out in sixty days." They talk unreservedly and offensively about the prospects of a speedy annexation; of a protectorate, and the gigantic scheme of absorption, all of which cannot fail to engender much ill-feeling and animosity. It recalls afresh to the sensitive Mexican mind the "North American invasion"—the loss of valuable territory, and the general distress that pervaded the country.

Then again we have been full of unjust doubts as to the integrity of our neighbors. The consequence has been that the keen discrimination of our friends across the water has long since gathered to themselves the friendly relations as well as the profitable emoluments of trade which legitimately belong to us.

To compete successfully with the diplomatic methods of the English, French and Germans requires tact and skillful manipulation. Of the many Americans who gaze from afar with longing eyes on the prospect for business investments, it is safe to say that not one in five thousand has the slightest idea of the nature of the difficulties to be met and overcome in order to realize these prospects. In endeavoring to establish business relations, it must be borne in mind that it is not with one race he has to do, but with various shades, mixtures and types; with sentiments and prejudices, diverse and in common, all to be met, pandered to, and softened into harmony.

The average American has the impression that, should he locate in Mexico, and exercise his accustomed force and energy, much sooner will he reach the acme of his hopes and the realization of his golden dreams. Delusive thought! It does not require much time to undeceive him. He finds that no push whatever is expected or required; in fact, the less he has the better, for he must learn to bend to the slow—very slow—methods of the Mexican; to accept the dolce far niente of the country. Business customs and habits confront him which yield but slowly to modern ideas, while the necessary schooling in the mañana system, and the still more difficult lesson that. Toots-like, time is of "no consequence," must chafe his restless spirit, and dampen his impassioned ardor.


text:
Page:Face to Face With the Mexicans.djvu/547

Rh It requires a discriminating eye and a suave, agreeable manner to obtain and hold the trade. So many things must be consulted and considered that in other countries have no relation whatever to business; but without which everything is tame and void of interest to the Mexican. It is necessary to study carefully the language, customs, habits and sentiments of the people; to familiarize one's self with the business methods, custom-house laws and the tariff. Usually in the haste to acquire a foothold, the smaller and more important details are lost sight of, but it is only by observing them that success will follow.

The prejudice of Mexicans against Americans is not so strong as the enemies of American interests would have residents of the United States believe. The various concessions, granted Americans both in the past and present, by the State and Federal Governments of Mexico, are proofs of this fact. But a wider and more extended communication between the two countries—more travel through Mexico by Americans and vice versa—would conduce to a better


text:
Page:Face to Face With the Mexicans.djvu/548

542. Let our people make an effort to know the “Mexicans in their Homes," and an open hospitality be tendered to them when they visit our country. No diplomacy could be so effective.

As an American woman I am justly proud of our institutions, of our prowess, strength and unity of purpose. We have indeed left behind us in our onward march of progress every other nation, and are pre-eminently the "heirs of all the ages." No country nor clime can compare with ours, and our representative men and women take rank and precedence wherever they come in contact with those of other countries. Perhaps it is the consciousness of our greatness that makes us less adaptable than others.

But our modern progressive institutions cannot thrust themselves unceremoniously and without caution upon a country whose civilization dates back more than two hundred years before our own. We must learn to "apply our hearts unto wisdom and pass into strange countries, for good things were created for the good from the beginning."

We must educate ourselves up to the point of believing that we can attribute the frailties and defects of any people as much to human nature as to national forces.

Whatever our differences of race, training and feeling, we can all do something for the happiness and well-being of those around us, and if other opportunities fail, there is always room for the bestowal of a helpful and sympathetic word.

But in no country do fame and friends come to us unless we have earned as well as desired them. Usually, like success, they come as the hard-bought recompense of persevering effort, and of patient waiting, and at last must rest with ourselves. We must carry into our common lives that grand and ennobling sentiment that unless we trust we will not be trusted.

In brief, if you go to Mexico, do not hope to effect radical changes, or constitute yourself judge and reformer, but rather be prepared, instead of teaching, to be taught. Go determined to see things in a just light, to make liberal allowances for whatever does


text:
Page:Face to Face With the Mexicans.djvu/549

Rh not coincide with your own habits and training, and accommodate yourself with becoming grace to what you will there meet.

The much-desired first step toward the establishment of a mutual understanding and an international interest was taken at the New Orleans Exposition of 1884-5, which marked a new era in the history of Mexico, and throughout succeeding time will be turned to, as a beneficent agency, having brought before the public mind in the United States the various resources, the taste, skill and ingenuity, as well as the musical talent and proficiency of the Mexican people.

Following closely upon this was the Mexican Editorial Excursion to the United States, when the men who wield the instrument "mightier than the sword," were feasted and toasted everywhere. Being thus enabled to see the representative American on his own soil, either with the entourage of high position in political and social life, or at home with his household gods about him, they each and all returned with a better feeling toward our people.

One of these editors, Señor Alberto Bianchi, has published a book with illustrations, descriptive of the journeyings and impressions of the excursionists. Since their return they have interested themselves largely, in their different sections, in the cause of public education, and some have established normal schools.

But the future greatness of Mexico depends more upon the development of her internal resources than upon the introduction of foreign manufactures; more, too, upon her agricultural and domestic industries than on mines, mining, or the now widely scattered factories and mills. An untold wealth lies dormant in her bosom, an uncomputed richness in her veins. The seemingly insignificant agencies which by cultivation have given impetus and strength to our own internal greatness, are to-day in their infancy in our sister republic.

With a population of ten millions, Mexico cannot, strictly speaking, be called a consuming country, for the reason that the majority of her people are the humble poor who live solely on home product; who neither know nor ask anything beyond manta, tortilla, chili, and cigarette. It is quite manifest, however, that trade with the United


text:
Page:Face to Face With the Mexicans.djvu/550

544 States is yearly increasing. There is now a market for hardware of all kinds; agricultural implements, axes, wagons, carriages, harnesses, pianos and organs; also for prints, fine cottons, mill and mining tools and machinery, hosiery, flannels, woolens for ladies' and gentlemen's wear; glassware, lamps and gas fixtures, furniture, leather, hats, trunks and valises, fire-arms, scientific and surgical instruments, etc.

England and Germany have heretofore controlled the trade in hardware and agricultural implements, while France has maintained the supremacy in fine fabrics. But the superiority of American machinery and manufactured goods has been recognized, and it is now evident that in these lines we are driving other competitors to the wall.

The fact is generally conceded that temporary traveling agents, unless already acquainted with the language, tastes and habits of the people, can effect no good. A permanent residence is necessary, whereby they are enabled to study the all-important details. Great care should be exercised, in the selection of these agents or commission merchants, that they be of a genial, conciliatory disposition, steady habits, and gentlemanly address, never in a hurry, and give attention to dress and personal appearance.

The enterprising North American commercial traveler, always in a hurry, rushes in upon a quiet Mexican business man, opens his grip, exhibits his samples, and fails to effect a sale. The reason is obvious: he has disgusted the merchant by his too eager and energetic manner. How different with Europeans! They have caught the spirit and habit of the Mexican to a nicety. Not alone in the outside world of business, but in the home life also, are they more in harmony with him. They have learned what we have yet to learn, to make haste slowly. The German or French agent will negotiate through diplomacy, and seek by social courtesy first to enter the good graces of the Mexican merchant. When they come in contact, both are probably well aware what the ultimate aim and object is, but of trade or business not a word is spoken. The agent inquires after the health of the merchant and his family. They smoke, chat of travels, and other


text:
Page:Face to Face With the Mexicans.djvu/551

Rh kindred topics. The pride of the Mexican is naturally gratified when he finds one man at least who knows how to take things slowly and pleasantly and without brusquerie. Perhaps half a dozen such interviews occur before a word is spoken about business, but the agent, beyond all doubt, has secured his victim.

The apostolic injunction to "let patience have her perfect work" must here be heeded in the business world no less than in the higher discipline of life.

Good faith in all transactions is a prime necessity; therefore it is essential that goods supplied should be according to samples. Two intelligent Mexican merchants with whom I became acquainted, informed me that their own experience had been unsatisfactory in buying from traveling agents. Goods furnished not only did not correspond with samples in color or texture, but even the prices were different. They also said that in such matters other foreign sellers were careful to send exactly what was ordered, even if it required much time and labor. European importers cater to the popular taste, even to the packing and shipping of goods, making a reduction in bulk and weight by shipping in bales instead of boxes, giving long credit on all bills, and by every available means endeavor to save trouble to their customers. Calculations are also made that the native railroads, in the shape of burros or carts, may readily transport the goods to interior cities. Americans generally overlook these details, and ship their goods in heavy wooden boxes, in every way objectionable.

Besides, the fastidious taste of the Mexican as to color and texture is lost sight of; they forget his whole nature is antagonistic to dull colors, coarse woof, and unseemly assortment. The French have caught the popular fancy in taste and delicacy. Light and airy fabrics with cunning devices, adding unique effects to the artistic arrangement, catch at once the Mexican eye.

Foreigners from the old country are content to make a very little headway at a time, and to utilize every facility they can command to the very best advantage. If they prosper in business, the young brothers and cousins at home are not forgotten, and as soon as


text:
Page:Face to Face With the Mexicans.djvu/552

546 will permit, they are brought out to act as clerks, and fill other places of confidence, proving invaluable aids to the heads of the establishment and strengthening their position.

An evidence of how other foreigners study to please the Mexicans, even to the details of dress, I observed in traveling with a young Englishman who had lived in the United States for six years. He was then about to join his brother, who had resided for some years in Mexico. Naturally this subject was under discussion between us. He frankly told me that his brother had written to him on no account to wear anything that looked American, and especially to refrain from wearing an American slouch hat, as the Mexicans detested that article heartily. Take warning, my countrymen! If you cannot wear a beaver, then a Derby—a stiff, half high, or the genuine wide-brimmed, silver-decked sombrero.

He certainly had obeyed the injunction, for he was a live representative of John Bull, from the apex of his prim-sitting hat, to the tip end of his square English foot. But I was glad to see him thus prepare himself for his future life associations, and candidly told him I should expect to hear of a marvelous success from his sojourn in Mexico.

After my arrival in the capital I found his brother's firm, that of B., S, R., C. & Co, had made for themselves an enviable name as architects, mining engineers and contractors. I had the satisfaction of seeing with my own eyes that the wise head which had planned his brother's advent into the country had practiced literally what he preached. As an equestrian, the native gorgeousness quite melted into insignificance by comparison; while in whatever society, foreign or native, he was a shining light and noted for the suavity of his manners.

The last I heard of the newly inducted young traveler bent on conquest, he was mounted on a litter going to Oaxaca, a seven days' journey, as a mining engineer.

Mexicans are not generally wholesale merchants. Those who have sufficient means to become such, prefer investing in haciendas, which


text:
Page:Face to Face With the Mexicans.djvu/553

Rh are a sure source of profit and much less trouble. The smaller retail trade, however, is chiefly controlled by them, and in this field they are both able and successful. They are declared, on competent authority, to be strict, if somewhat slow, in meeting their obligations. But slowness, where everything is slow, need not necessarily be considered detrimental; and it may generally be assumed that if they do not pay, it is because they have not the money—a condition not surprising in the financial depression of the last few years.

Native retailers manage their business most skillfully. With a full estimate of the value of everything they desire to exchange, barter, or sell, they will ask the outside price, at the same time reading critically the character of their customer; if the price demanded will not secure him, most graciously and gracefully they will accept a lower.

To their powers of manipulation may be accredited the fact that in no part of the country have the Jews, to any extent, been able to obtain a foothold in mercantile life. The Mexican is even more suave, more entertaining, and more determined in his mode of selling than the most smooth-tongued representative of the Israelitish race. He can sustain himself comfortably on a smaller profit, and is content to do so, as long as he is assured of holding his customer. The native, however, has not a monopoly of the retail trade. Frequently he has associated with him either a Spaniard, Frenchman, or Italian, and again these are established with success, independently.

The capital is naturally the great emporium, the business of the country being concentrated there. The cities and towns along the Rio Grande may possibly conduct some traffic with the United States, and certainly an immense amount of smuggling is done; but the main supplies come from the capital.

Mexico affords a striking illustration of the extremes of wealth and poverty. A late estimate by one who is well informed gives her only about five hundred thousand people who are wealthy; while the remainder is divided between those with moderately comfortable incomes and the absolutely poor. But among the former there is a large professional and shop-keeping class, who always appear well