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Barack Obama's 2012 election victory speech

Thank you. Thank you. Thank you so much.

Tonight, more than 200 years after a former colony won the right to determine its own destiny, the task of perfecting our union moves forward. It moves forward because of you. It moves forward because you reaffirmed the spirit that has triumphed over war and depression, the spirit that has lifted this country from the depths of despair to the great heights of hope, the belief that while each of us will pursue our own individual dreams, we are an American family and we rise or fall together as one nation and as one people.

Tonight, in this election, you, the American people, reminded us that while our road has been hard, while our journey has been long, we have picked ourselves up, we have fought our way back, and we know in our hearts that for the United States of America, the best is yet to come. I want to thank every American who participated in this election, whether you voted for the very first time or waited in line for a very long time. By the way: we have to fix that. Whether you pounded the pavement or picked up the phone; whether you held an Obama sign or a Romney sign. You made your voice heard and you made a difference.

I just spoke with Governor Romney and I congratulated him and Paul Ryan on a hard-fought campaign. We may have battled fiercely, but it’s only because we love this country deeply and we care so strongly about its future. From George to Lenore to their son Mitt, the Romney family has chosen to give back to America through public service, and that is the legacy that we honor and applaud tonight. In the weeks ahead, I also look forward to sitting down with Governor Romney to talk about where we can work together to move this country forward.

I want to thank my friend and partner of the last four years, America’s happy warrior, the best vice president anybody could ever hope for, Joe Biden. And I wouldn’t be the man I am today without the woman who agreed to marry me twenty years ago. Let me say this publicly: Michelle, I have never loved you more. I have never been prouder to watch the rest of America fall in love with you, too, as our nation’s First Lady. Sasha and Malia, before our very eyes you’re growing up to become two strong, smart beautiful young women, just like your mom. And I’m so proud of you guys. But I will say that for now, one dog’s probably enough.

To the best campaign team and volunteers in the history of politics – the best; the best ever. Some of you were new this time around, and some of you have been at my side since the very beginning. But all of you are family. No matter what you do or where you go from here, you will carry the memory of the history we made together and you will have the life-long appreciation of a grateful president. Thank you for believing all the way, through every hill, through every valley. You lifted me up the whole way and I will always be grateful for everything that you’ve done and all the incredible work that you put in.

I know that political campaigns can sometimes seem small, even silly. And that provides plenty of fodder for the cynics that tell us that politics is nothing more than a contest of egos or the domain of special interests. But if you ever get the chance to talk to folks who turned out at our rallies and crowded along a rope line in a high school gym, or saw folks working late in a campaign office in some tiny county far away from home, you’ll discover something else.

You’ll hear the determination in the voice of a young field organizer who’s working his way through college and wants to make sure every child has that same opportunity. You’ll hear the pride in the voice of a volunteer who’s going door to door because her brother was finally hired when the local auto plant added another shift. You’ll hear the deep patriotism in the voice of a military spouse whose working the phones late at night to make sure that no one who fights for this country ever has to fight for a job or a roof over their head when they come home.

That’s why we do this. That’s what politics can be. That’s why elections matter. It’s not small, it’s big. It’s important. Democracy in a nation of 300 million can be noisy and messy and complicated. We have our own opinions. Each of us has deeply held beliefs. And when we go through tough times, when we make big decisions as a country, it necessarily stirs passions, stirs up controversy.

That won’t change after tonight, and it shouldn’t. These arguments we have are a mark of our liberty. We can never forget that as we speak people in distant nations are risking their lives right now just for a chance to argue about the issues that matter, the chance to cast their ballots like we did today.

But despite all our differences, most of us share certain hopes for America’s future. We want our kids to grow up in a country where they have access to the best schools and the best teachers. A country that lives up to its legacy as the global leader in technology and discovery and innovation, with all the good jobs and new businesses that follow.

We want our children to live in an America that isn’t burdened by debt, that isn’t weakened by inequality, that isn’t threatened by the destructive power of a warming planet. We want to pass on a country that’s safe and respected and admired around the world, a nation that is defended by the strongest military on earth and the best troops this -- this world has ever known. But also a country that moves with confidence beyond this time of war, to shape a peace that is built on the promise of freedom and dignity for every human being.

We believe in a generous America, in a compassionate America, in a tolerant America, open to the dreams of an immigrant’s daughter who studies in our schools and pledges to our flag. To the young boy on the south side of Chicago who sees a life beyond the nearest street corner. To the furniture worker’s child in North Carolina who wants to become a doctor or a scientist, an engineer or an entrepreneur, a diplomat or even a president -- that’s the future we hope for. That’s the vision we share. That’s where we need to go -- forward. That’s where we need to go.

Now, we will disagree, sometimes fiercely, about how to get there. As it has for more than two centuries, progress will come in fits and starts. It’s not always a straight line. It’s not always a smooth path. By itself, the recognition that we have common hopes and dreams won’t end all the gridlock or solve all our problems or substitute for the painstaking work of building consensus and making the difficult compromises needed to move this country forward. But that common bond is where we must begin. Our economy is recovering. A decade of war is ending. A long campaign is now over.

And whether I earned your vote or not, I have listened to you, I have learned from you, and you’ve made me a better president. And with your stories and your struggles, I return to the White House more determined and more inspired than ever about the work there is to do and the future that lies ahead. Tonight you voted for action, not politics as usual.

You elected us to focus on your jobs, not ours. And in the coming weeks and months, I am looking forward to reaching out and working with leaders of both parties to meet the challenges we can only solve together. Reducing our deficit. Reforming our tax code. Fixing our immigration system. Freeing ourselves from foreign oil.

We’ve got more work to do. But that doesn’t mean your work is done. The role of citizens in our Democracy does not end with your vote. America’s never been about what can be done for us. It’s about what can be done by us, together, through the hard and frustrating, but necessary, work of self-government. That’s the principle we were founded on.

This country has more wealth than any nation, but that’s not what makes us rich. We have the most powerful military in history, but that’s not what makes us strong. Our university, our culture are all the envy of the world, but that’s not what keeps the world coming to our shores. What makes America exceptional are the bonds that hold together the most diverse nation on earth. The belief that our destiny is shared; that this country only works when we accept certain obligations to one another and to future generations. The freedom which so many Americans have fought for and died for come with responsibilities as well as rights. And among those are love and charity and duty and patriotism. That’s what makes America great.

I am hopeful tonight because I’ve seen the spirit at work in America. I’ve seen it in the family business whose owners would rather cut their own pay than lay off their neighbors, and in the workers who would rather cut back their hours than see a friend lose a job. I’ve seen it in the soldiers who re-enlist after losing a limb, and in those SEALs who charged up the stairs into darkness and danger because they knew there was a buddy behind them watching their back.

I’ve seen it on the shores of New Jersey and New York, where leaders from every party and level of government have swept aside their differences to help a community rebuild from the wreckage of a terrible storm. And I saw just the other day, in Mentor, Ohio, where a father told the story of his eight-year-old daughter, whose long battle with leukemia nearly cost their family everything had it not been for health care reform passing just a few months before the insurance company was about to stop paying for her care.

I had an opportunity to not just talk to the father, but meet this incredible daughter of his. And when he spoke to the crowd listening to that father’s story, every parent in that room had tears in their eyes, because we knew that little girl could be our own. And I know that every American wants her future to be just as bright. That’s who we are. That’s the country I’m so proud to lead as your president.

And tonight, despite all the hardship we’ve been through, despite all the frustrations of Washington, I’ve never been more hopeful about our future. I have never been more hopeful about America. And I ask you to sustain that hope. I’m not talking about blind optimism: the kind of hope that just ignores the enormity of the tasks ahead or the roadblocks that stand in our path. I’m not talking about the wishful idealism that allows us to just sit on the sidelines or shrink from a fight. I have always believed that hope is that stubborn thing inside us that insists, despite all the evidence to the contrary, that something better awaits us so long as we have the courage to keep reaching, to keep working, to keep fighting.

America: I believe we can build on the progress we’ve made and continue to fight for new jobs and new opportunity and new security for the middle class. I believe we can keep the promise of our founders: the idea that if you’re willing to work hard, it doesn’t matter who you are or where you come from or what you look like or who you love. It doesn’t matter whether you’re black or white or Hispanic or Asian or Native American or young or old or rich or poor, able, disabled, gay or straight: you can make it here in America if you’re willing to try.

I believe we can seize this future together because we are not as divided as our politics suggests. We’re not as cynical as the pundits believe. We are greater than the sum of our individual ambitions, and we remain more than a collection of red states and blue states. We are, and forever will be, the United States of America. And together with your help and God’s grace we will continue our journey forward and remind the world just why it is that we live in the greatest nation on Earth.

Thank you, America. God bless you. God bless these United States.


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/438

404 "BY THE WATERS OF BABYLON."

THE DESTRUCTION OF SENNACHERIB.

I.

Assyrian came down like the wolf on the fold,

And his cohorts were gleaming in purple and gold;

And the sheen of their spears was like stars on the sea,

When the blue wave rolls nightly on deep Galilee.

II.

Like the leaves of the forest when Summer is green,

That host with their banners at sunset were seen;

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


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1922 Encyclopædia Britannica/Rhode Island

RHODE ISLAND (see ).—The pop. of the state in 1920 was 604,397; in 1910, 542,610; an increase for the decade of 61,787, or 11.4 per cent. Rhode Island was still in 1920 the most densely populated state, having 566.4 inhabitants to the sq. m. (1910, 508.5). Every Federal census since 1790 has shown an increase in density, and at a rate faster than that of the United States as a whole.

History.—The political history of the state from 1910 to 1920 was comparatively uneventful. In 1911 an amendment to the constitution provided for biennial election of the state officers and Legislature. In 1909 the number of representatives in the Lower House was fixed at 100; but repeated attempts to reform the Senate and institute representation according to population have uniformly been defeated. The city of Providence, with 40% of the population of the state, has but one member in a Senate of thirty-nine. The property qualification for the full municipal franchise is still in force. In 1912 the number of Congressional districts was increased from two to three. But under a new apportionment on the basis of the census of 1920 the state would stand to lose a seat, unless the National House of Representatives is enlarged. The presidential vote of the state was cast in 1912 for Wilson, Democrat; in 1916 for Hughes, Republican (though at the same time a Democratic U.S. Senator was elected); in 1920 for Harding, Republican. Rhode Island ratified the Nineteenth (Woman Suffrage) Amendment to the Federal Constitution; but, with Connecticut and New Jersey, failed to ratify the Eighteenth (Prohibition) Amendment. In 1920 the state brought suit in the U.S. Supreme Court to test the validity of the Amendment and of the Volstead Act. The suit was dismissed. For the service in the World War Rhode Island furnished 28,817 men. The National Guard in 1918 numbered 4,625 officers and men. Subscriptions to Liberty and Victory loans amounted to $209,444,110.

The governors since 1910, all Republicans, were: Aram J. Pothier, 1909-14; R. Livingston Beeckman, 1915-20; Emery J. San Souci, 1921-.

(T. C.)


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/439

Rh Like the leaves of the forest when Autumn hath blown

That host on the morrow lay withered and strown.

III.

For the Angel of Death spread his wings on the blast,

And breathed in the face of the foe as he passed;

And the eyes of the sleepers waxed deadly and chill,

And their hearts but once heaved—and for ever grew still!

IV.

And there lay the steed with his nostril all wide,

But through it there rolled not the breath of his pride;

And the foam of his gasping lay white on the turf,

And cold as the spray of the rock-beating surf.

V.

And there lay the rider distorted and pale,

With the dew on his brow, and the rust on his mail:

And the tents were all silent—the banners alone—

The lances unlifted—the trumpet unblown.

VI.

And the widows of Ashur are loud in their wail,

And the idols are broke in the temple of Baal;

And the might of the Gentile, unsmote by the sword,

Hath melted like snow in the glance of the Lord! Seaham, Feb. 17, 1815.


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/440

406 A SPIRIT PASSED BEFORE ME.

FROM JOB.


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/441

407


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/All is Vanity, saith the Preacher


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/When Coldness wraps this Suffering Clay


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/Vision of Belshazzar


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The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/Sun of the Sleepless!

Słońce bezsennych О, солнце глаз бессонных, — звёздный луч (Байрон/Фет) Неспящих солнце! Грустная звезда!.. (Байрон/А. К. Толстой) Еврейская мелодия (Лермонтов) Еврейская мелодия (Байрон/И. Козлов)


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The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/Were my Bosom as False as thou deem'st it to be

Թե ունենայի…


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/Herod's Lament for Mariamne


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The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/On the Day of the Destruction of Jerusalem by Titus

Երուսաղեմի ավերումը Տիտոսի ձեռքով


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The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/By the Rivers of Babylon we sat down and wept

Բաբելոնյան գետափներին


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/By the Waters of Babylon


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The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/The Destruction of Sennacherib

Ассирияне шли как на стадо волки (Байрон/А. К. Толстой) Saenger/VI


text: The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Hebrew Melodies/A Spirit passed before me


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The New International Encyclopædia/Arabian Nights

ARA'BIAN NIGHTS. An extensive collection of tales forming part of Arabic literature, and the more exact title of which is “The Book of the Thousand and One Nights.” Arabic manuscripts vary considerably, no two agreeing either as to the number of separate tales or as to their order. In their most complete form we have 262 tales, though this does not include one of the most famous stories, that of Aladdin, an Arabic text of which has only recently come to light (published by H. Zotenberg). This variation in the manuscripts, while also an index of the popularity which the collection enjoyed, is due to their gradual growth and to the different centres in which the traditions regarding them developed. They were first made known to Europe by Antoine Galland (A.D. 1646-1715), a French orientalist, who succeeded, after much effort, in obtaining a manuscript, which he supplemented by gathering tales from professional story-tellers with whom he came in contact during his travels in the East. Between 1704 and 1717, Galland published in twelve volumes his French translation of the tales which he entitled Mille et une Nuits, contes Arabes traduits en Français. While received with great enthusiasm by the general public, doubts were freely expressed in learned circles as to their genuineness. Oriental scholars did not hesitate at first to declare against their authenticity, and denounce them as forgeries. Having taken only an obscure place in the literature of the East, and their style unfitting them from being classed among models of eloquence or taste—having no object of a religious, moral, or philosophical kind in view, while the manners and customs delineated in them were different from all received ideas of those of the Moslem nations—their success took the critics by surprise. It was not long, however, before such skepticism gave way, and they were recognized not only as genuine productions but as a characteristic expression of Eastern thought and manners. The success of Galland's translation spread the tales throughout Europe. Few books have been translated into so many different languages, and given delight to so large a number of readers. In addition to the translations into European languages we must bear in mind that the Arabic original has also been the source of renderings into many Eastern tongues, notably Persian, Turkish, and Hindustani, so that more than any other compilation, with the single exception of the Bible, the Arabian Nights has encircled the entire

world. It may be said that, in these Oriental tales, there has sprung up a new branch of literature, for their influence on the literature of the present day is easily discernable. Here are found depicted with much simplicity and great effect, the scenes of the town-life of the Moslem. The prowess of the Arab knight, his passion for adventure, his dexterity, his love and his revenge, the craft of his wives, the hypocrisy of his religious teachers, and the corruptibility of his judges, are all dramatically delineated—far more vividly represented, in fact, than is possible in a book of travels; while gilded palaces, charming women, lovely gardens, and exquisite repasts captivate the sense of the reader, and transport him to the land of wonder and enjoyment. Besides entertaining the mind with the kaleidoscopic wonders of a teeming and luxurious fancy, which is their most obvious merit, they present a treasure of instruction upon life in general, and Oriental life in particular. And this is undeniable, notwithstanding the fact that the aspects of society they depict are far from standing high in the social scale either as to civilization or morality. A clue to the origin of the framework of the Arabian Nights is furnished by the authors of the bibliographical work Kitab al-Fihrist. Ibn Yakub relates that he was acquainted with a Persian collection of tales entitled “Hazar Afsan,” meaning “Thousand Nights;” the argument of which, such as described by him, has many points of resemblance with the Arabian Nights. In both, the framework is essentially the same—a king who was in the habit when wedding a damsel to kill her after having spent one night with her, and a damsel who entertained a king with stories so fascinating that he respited her each night in order that he might hear the continuation. This continued for a thousand nights, at the end of which period the king decided to preserve his consort's life. Ibn Yakub gives the name of the heroine of the framework in its Persian form, Sharazad, mother of Humai, wife of Artaxerxes Longimanus. As Artaxerxes is supposed to be identical with the Ahasuerus of the Book of Esther, which, as de Goeje pointed out, has certain elements in common with the framework of the Arabian Nights, it is probable that they are both derived from a Persian folk tale. The Arabian Nights, however, is a most composite production, and whatever its indebtedness may be to the Persian Thousand Tales, it contains stories gathered from all parts of the Eastern world. The tales may have circulated for a long time orally before being committed to writing, and to this day they form the theme frequently of the professional story-tellers or writers who are found in the East—in Morocco, Algiers, Egypt, Syria, and Persia. When and where they began to be gathered into manuscripts are questions hard to determine. Thirteen tales which may be regarded as the nucleus of the collection appear to have been reduced to writing as early as the Tenth Century, and while the collection as a whole assumed a definite shape in the Thirteenth Century, there are a few tales which may be as late as the Sixteenth Century.

Regarding the character of the stories and the material contained in them, we may distinguish three categories: (1) Beast fables; (2) Fairy tales; and (3) Anecdotes. Of these,

the beast fables represent probably the oldest structure, reverting, as they eventually do, to the primitive beliefs which attributed to animals human powers and evident superhuman faculties. The fairy tales show the Eastern imagination at its best, though it should be remembered that some of the tales are transformed myths that again belong to a more primitive age than one which was able to exercise the imaginative fancy for its own sake, independent of doctrines or of symbolical purposes. Burton assumes that the fairy tale proper in the Arabian Nights is “wholly and purely Persian” (Terminal Essay to his translation, page 127), and so far as the stimulus toward this branch of literature is involved, he is unquestionably right, for the genuine Arab, while of a highly poetic temperament, is restrained in his fancy through the sober and austere character of his religion, which discountenances the products of the pure imagination. Characteristically Arabic, on the other hand, are the stories introduced to prove a point or to point a moral, while the incidents and anecdotes, historical and otherwise, are likewise the genuine production of the Arabic mind.

In judging of the obscene allusions with which many of the tales are well stocked, and the frankly indelicate manner in which incidents are related that shock Occidental sensibilities, it must be borne in mind that many themes may be discussed in the Orient with perfect simplicity, that would be regarded as improper among us, so that not everything which seems obscene was really intended to be such. But making due allowance for this difference between the Oriental and Occidental point of view, there remains a large residuum of erotic material that is undoubtedly introduced to add piquancy to the tales. Such material, however, has its value for the student of customs and manners, who is given an insight into conditions existing at one time in the Orient which is not to be had in any other way. Indeed, apart from the entertaining character of the tales (when freed from their objectionable features), they abound in references to religious and social customs and manners of thinking that make them a perfect storehouse of valuable material for the one who wishes to study the Orient, and modern scholars have done much toward utilizing this material in their researches regarding Mohammedanism and Arabic antiquities as well as Arabic history.

The best editions of the Arabic text are those of Macnaghton (Calcutta, 1839-1842; lithographed, Bombay, 1879) and the Bulak editions of 1835 (2 vols.) and 1885 (4 vols.). A shorter and at times expurgated text is given by M. Habicht (12 vols., Breslau 1825-1843) and Salhani (5 vols., Beirut, 1888-1890). Galland's French translation (1704) was soon followed by an English rendering, which as early as 1713 had already reached a fourth edition. Of English translations based on the Arabic, there are now three—the first by E. W. Lane, whose edition is abridged (1839-41); a popular edition was published in 1847, The Thousand and One Nights. The notes constitute a valuable feature. Lane's edition has been repeatedly reissued, the last one being in six volumes, edited by Joseph Jacobs (London, 1898). John Payne's translation, based upon the Macnaghton MSS. and prepared for the Villon Society, was issued in nine volumes (London,

1882-84). It takes rank with Sir Richard Burton's translation in ten volumes (1885-86), with a “Terminal Essay” embodying the results of Burton's researches as to the origin, age, and character of the tales. To this he subsequently added six supplemental volumes (1887-88), containing tales not included in Macon's edition and drawn from other printed texts and manuscripts. An abridged and expurgated edition of Burton's work was prepared by Lady Burton and issued in six volumes (London, 1887-88). There are four noteworthy translations in German. The earliest was that of Habicht published at Breslau in fifteen volumes, 1824-25. This was followed by a translation by Zinserling, which was based upon the French translation of Hammer-Purgstall (3 vols., Stuttgart, 1823). Gustav Weil's translation appeared in three volumes at Stuttgart in 1838-43. There has been added lately a spirited translation by Max Henning in the Reclam Universal Bibliothek (Leipzig, 1896 et seq.). Of these the most reliable is that of Weil. In France Galland's translation has been superseded by that of Mardrus (Paris, 1899, et seq.) and editions have been issued by Caussin de Perceval (Paris, 1806, 9 vols.), Edward Gautier (1822-24, 7 vols.), M. Destain (1823-25, 6 vols.), Silvestre de Sacy (1838, 3 vols.), and others.

The success of Galland's venture gave rise to many imitations that appeared in France, England, and Germany, all more or less expurgated and altered to adapt them for popular use. A complete bibliography of the Arabian Nights is given in Chauvin, Bibliographie des ouvrages arabes, V. (Paris, 1901).


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Talk:Hebrew Melodies (Byron, 1815)

Punctuation
Punctuation in poetry is always a tricky subject, since no two sources ever agree in all the details. I have tried to strike a harmonious mean between grammatical correctness, aesthetics, and other sources' punctuation styles. If you have access to an original manuscript, by all means update (antedate?) the current punctuation to match. And no, Web sources are not original manuscripts. :) --Quuxplusone 06:04, 21 August 2005 (UTC)

Reworking
I am in the process of reworking Byron's works hosted here at WS. Most of the poems listed on the Mainspace page (The Hebrew Melodies) are included in WS's indexed Works. There may be discrepancies, which I will eventually work out, and this page may end up becoming a versions page. Londonjackbooks (talk) 17:36, 3 November 2012 (UTC)

Titles originally listed on Mainspace page, but erroneously titled (for First Edition):
 * Thou whose spell can raise the dead (as "Saul")
 * Fame, wisdom, love, and power were mine (as ""All is vanity, saith the preacher")
 * From the last hill that looks on thy once holy dome (as "On the Day of the Destruction of Jerusalem by Titus")
 * We sate down and wept by the waters of Babel (as "By the Rivers of Babylon we sat down and wept")
 * A spirit pass'd before me (as "From Job")

Title originally listed on Mainspace page and included in "Hebrew Melodies" section of Works, but not present in 1815 version:
 * In the valley of waters (as "By the Waters of Babylon")

Titles originally listed on Mainspace page, but not actually present in First Edition (at least as titled, and to my present knowledge):
 * Francisca
 * Actually "Stanzas for Music":
 * Bright be the place of thy soul
 * I speak not — I trace not — I breathe not
 * They say that Hope is happiness

title: Talk:Hebrew Melodies (Byron, 1815)


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The New International Encyclopædia/Arabic Language and Literature

ARABIC LANGUAGE AND LITERATURE. The Arabic language forms a branch of the South-Semitic tongues, and with the exception of ../Aramaic/ (q.v.) is the only Semitic speech which deserves to be called a living tongue. It is still spoken in Palestine, Syria, Mesopotamia, Arabia, Egypt, northern Africa, and Malta, and it is more or less understood in all countries into which Mohammedanism has penetrated. We may distinguish between the so-called (a) classical Arabic of the old poets, the Koran and the schools; (b) the Middle-Arabic of the post-classical period; and (c) Modern Arabic, which is subdivided into the following chief dialects: (1) of Syria and Palestine; (2) of Egypt; (3) of Mesopotamia; (4) of Oman and Zanzibar; (5) of Tunis, Morocco and Algiers; (6) of Malta; and (7) the Mehri in South Arabia, the ancient form of which is preserved in the Minæan and Sabæan inscriptions (see ; ). The distinguishing features of the language are an exceedingly extensive vocabulary and complicated grammatical forms. The Arabic alphabet, which is derived through the Nabatæan (see ) from the ancient Aramaic script, consists of twenty-eight characters, of which eleven, however, are merely distinguished by diacritical points placed above or beneath, so that there are only seventeen distinct characters used. The direction of the writing is from right to left.

Arabic literature may be broadly divided into two periods, the first containing the Arabic national literature, extending to the close of the Ommiad dynasty, c.750 A.D., and the second containing the Islamic literature in Arabic. In the second period four subdivisions may be noted: (a) c.750 to c.1000, when literary activity reached its height; (b) c.1000-c.1258, the post-classical period; (c) c. 1258-1517, the period of decline and decay; and (d) 1517 to the present time. Nothing has survived earlier than the time of Mohammed except in verse, in which the pre-Islamic Arabs attained a high degree of proficiency. They had poetical tournaments, and the poets vied with each other at such annual fairs as that held at Okaz (Ar., ‘Ūkāṣ), near Mecca. The subjects treated were tribal strifes, vengeance, love, friendship, and hospitality. The most celebrated of these are those called Mu‘allaḳāt, comprising the poems of Amru al-Kais, Tarafah, Zuhair, Labid, Amr ibn Kulthum, Antarah and al-Harith, though, according to some collectors, Nabighah and Asha take the place of the last two. Fragments of the productions of more than two hundred pre-Islamic poets, among whom were Jews and Christians, were collected in the tenth century. The largest collections are the Ḥamāsah of Abu Tammam (846); the Kitāb al-Aghānī (Book of Songs) of Abu al-Faraj al-Isfahani (967), and the Jamharat ash‘ār al-‘Arab of Abu Zaid (tenth century). A new period began with Mohammed (571-632). The Koran, which gave birth to a religion and which founded the greatest politico-religious system of the Middle Ages, soon dominated all branches of intellectual activity. The earliest products of this domination were grammar and lexicography, the necessary instruments for the exegesis of the Koran. Schools were founded in Basra, Cufa, and Bagdad, where the sciences were studied, especially by Persian Mohammedans. Such a one was the first grammarian of Basra. Abd al-Rahman ibn

Hormuzd (c.730). Among the noteworthy grammarians and lexicographers may be mentioned: Abu al-Walid al-Duali (eighth century), the inventor of the diacritical points; al-Khalil, the founder of Arabic metrics and the author of the first Arabic lexicon, Kitāb al-‘Ain; Sibawaihi (796), author of an extensive grammar (translated into German by Jahn, Berlin, 1894); Ibn Duraid (d.934), author of the lexicon al-Jamharah; Ismail ibn Abbad al-Sahib (d.995), author of the lexicon al-Muhīṭ; Ibn Mukarram (d.1311), author of an extensive lexicon. Lisan* al-‘Arab; al-Zamakhshari (d.1143), author of a grammar al-Mufaṣṣal, and a lexicon Assās; and Ibn Malik (d.l273), who wrote a grammar in one thousand verses under the title Kitāb al-Alfīyah.

As all Mohammedan philosophy, theology, law, and statecraft is derived primarily from the Koran, its interpretation became the object of discussion at a very early period. Hence an immense literature of commentaries and super-commentaries grew up, only the most important of which can be mentioned: those by al-Tabari (d.923), al-Hasan al-Nisaburi (d.1015), Mohammed al-Kurtubi (d.l272), of al-Zamakhshari (d.ll43), of Fakhr al-Din Razi (d.1209), of al-Baidawi {d.l286), and Jalal al-Din al-Suyuti (d.1505). But Mohammedanism, as a system, rests as much upon the oral as upon the written law. The sayings and doings of Mohammed and his immediate followers form the science of the Hadith or traditions, which vary both as to value and authenticity. Around these there has also grown up a large literature; the three great collections of such traditions were made by al-Bukhari (d.870), Muslim (874) and al-Tirmidhi (892).

As early as the end of the seventh century a school of Mohammedan jurisprudence was founded in Medina by Abd Allah ibn Masud and Abd Allah ibn Abbas. Its decisions were collected toward the end of the eighth century by the distinguished jurist Malik ibn Anas, whose al-Muwaṭṭa’ became the code for the Hejaz, Tunis, Algeria, and Morocco. There are three other recognized codes, of ../Abu Hanifah/ (q.v.), of Mohammed al-Shafii (d.820), and of Ahmad ibn Hanbal (d.855). Other codes, to the number of seventy-two, are prescribed as heretical. These have produced an extensive literature of commentaries and pandects, which has not exhausted itself in our own days.

The activity of the Mohammedans was not confined to philological and theological studies. With the accession of the Abbassides a new field was opened by the introduction of foreign civilizations. Learned men were invited from other countries and remunerated in a princely manner. The works of Greek, Syriac, Old-Persian, and Indian writers were translated into Arabic. Schools of philosophy were founded at Bagdad, Cordova, Cairo, etc., where the writings of Aristotle, Plato, and the Alexandrine philosophers were expounded and commented upon. Dogmas, hitherto regarded as sacred, were freely discussed and rejected. (See .) From these schools issued the philosophers al-Kindi (eighth century), al-Farabi (960), Ibn Sina (Avicenna 980-1037), al-Ghazzali (1111), Ibn Badjah (1138), Ibn Tufail (d.1185), and Ibn Roshd (Averroes, 1153-98), whose works, subsequently translated into Latin, were studied for many centuries in European universities.

In mathematics the Mohammedans made great advances by introducing the numerals and other modes of notation, the sine instead of the chord, and by extending the application of algebra. Astronomy was zealously cultivated in the schools of Bagdad, Cairo, and Cordova. According to Ibn al-Nadbi (1040), the library at Cairo possessed two celestial globes and six thousand astronomical works. In the ninth century the three sons of the librarian, Musa ibn Shakr, calculated accurately the diameter of the earth and the precession of the equinoxes. At the same time lived al-Farghani, author of an astronomical encyclopædia, which was translated in the twelfth century by Johannes Hispalensis. In the tenth century al-Battani (Albatagnius) flourished, to whose name is attached the introduction of trigonometrical functions, and the observation of the obliquity of the ecliptic. Among the astronomers whose works were translated into Latin may be mentioned Thabit ibn Kurrah (901), Jabir ibn Aflah, who in 1196 constructed the first observatory at Seville, and Nasir al-Din al-Tusi, the paraphraser of Euclid. Medicine and natural history were cultivated by the Mohanmiedans with a like success. In the seventh century the writings of Galen, Hippocrates, Paul of Aegina, etc., were translated from the Greek into Arabic. Ibn Abi Usaibiah (1203-69) devotes a whole volume to the medical literature in Arabic. Among the medical writers may be mentioned Mohammed al-Razi (tenth century), whose works were translated into Latin; Ali ibn Ridwan (1061); Ibn Sina (Avicenna); Abu al-Kasim (1107), who wrote on surgery and surgical instruments; Abd al-Malik ibn Zuhr (1162), and Abd Allah ibn al-Baitar (1248), whose Materia Medica had great vogue.

History in all its forms was cultivated at an early time by the Mohammedans; several chronicles were written in the days of the Ommiad dynasty. Persian historiography influenced the Arabs to record the events of their past life as a people; and the growing interest in the prophet and his times furnished a healthy stimulus. From the middle of the eighth century we have an uninterrupted series of historians. The earliest of these were Mohammed ibn Ishak (768), whose biography of Mohammed was enlarged by Ibn Hisham (821), and Mohammed al-Wakidi (823), who wrote the history of the prophet at Medina. No less than 140 titles of works written by al-Kalbi (c.819) are mentioned, dealing largely with history and genealogy. It was a Persian, Abu Jafar al-Tabari (838-923), who produced the first universal history in Arabic, beginning with creation. A similar work was produced by Ibn al-Athir (1160-1234). Of the early historians mention must also be made of Ibn Kutaibah (892) and al-Baladhuri (892), who deals especially with the early conquests of the Arabs. In the tenth century wrote al-Hamdani (945), Hamzah al-Isfahani (961), and al-Masudi (956), who has left us a history of civilization. Among the historians of later centuries mention may be made of Ibn Maskawai (1030), al-Makin (1273), Ibn al-Amid (b.1254), al-Biruni (1308), historian of chronology and the Herodotus of India, Abu al-Fida (1331), and Ibn Khaldun (1406), the first to compose a philosophy of history. The chief historians of Spain were Ahmad al-Dhabbi (1195), Ibn

(1182), Mohammed ibn al-Abbar (1259), and Ahmad al-Makkari (1631). Among the noted historians of Egypt were Abd al-Latif (1231) and al-Makrizi (1441). More characteristic of Arabic historiography are the numerous local histories and biographical monographs produced. Among the most remarkable of these are the works of Jalal al-Din al-Suyuti (1505), author of 510 works, among which were histories of Cairo and Damascus; of Abu Ubaidah (824), author of 105 monographs, among which are histories of Mecca and Medina; of Ali ibn Asakir (1175), author of a history of Damascus in eighty volumes, and of Baha al-Din ibn Shaddad (1234), author of a history of Aleppo. Mohammed al-Shahrastani (1153) wrote a history of religious and philosophical sects which is still our chief authority on the subject. The most noteworthy biographical writers were Abu Zakariyah, al-Nawawi (1274) and Ibn Khallikan (1282), who treats of 865 persons. Bibliography was treated of by Mohammed ibn Ishak al-Nadim (995), Ali ibn Yusuf al-Kifti (1248), and Hajji Khalfa (1658). With the exception of Ibn Khaldun the Arabic historians lack critical sense; they are mostly mere chronographers. In geography they displayed nnieh greater ability and have left us works of lasting value. The chief geographical writers are Ibn Hisham, Khurdadhbah (912), Masudi, Ahmad ibn Fadlan (921), Abu Ishak al-Istakhri (tenth century), Ibn Haukal (977), al-Mukaddasi (985), the traveller Ibn Batutah (1377), Yakut (1178), who, like al-Bakri (1094), wrote an extensive geographical dictionary, al-Kazwini (1276) and Abu al-Fida.

Besides these advances in the solid branches of knowledge the genius of the Arabs continually flowered into poetry. From Bagdad to Cordova the Mohammedan world was full of sweet singers. Collections of the works of older poets (Dīwāns) were made, of single writers, of the poems of individual tribes, or arranged according to the subject matter of the poems. Umar ibn Rabiah (1328), the Arabian Minnesinger; Abu Nuwas, the Heine of the court of Harun al-Rashid; the royal poets Abd al-Rahman (788) and Al-Mutamid (1095) of Spain; Muslim ibn al-Walid (757); Abd Allah ibn al-Mutazz (1502); Abu Firas (968); al-Tughrai (1120); and the panegyrist of Mohammed, al-Busiri (1279), are a few of the brightest stars. Though much of this poetry was scholastic in form, al-Mutanabbi (965) is considered one of the greatest Mohammedan poets and his Dīwān, with its 289 poems, was always widely read. A new species of poetry was invented, the Makāmāt, a sort of rhymed prose in a finished and most ornamental style and exhibiting merely the literary prowess of the writer. Of such a kind were the writings of Ahmad al-Hamadhani (1007) and Abu Mohammed al-Hariri of Basra (1121). Side by side with this scholastic poetry there grew up a large mass of popular verse, which refused to be bound by the canonical metres and which developed the strophe, otherwise unknown to Arabic literature. A particular form of this was the Muwashshaḥ, or girdle poem. A popular, and at times fantastic popular prose literature also made its appearance, in which the Eastern craving for the wonderful and gorgeous was richly gratified. This was largely influenced by non-Arabic literatures, as in the Fables of Bidpai, translated in 750

by Abd Allah ibn al-Mukaffa from the Persian, in The Seven Wise Masters, and in the Arabian Nights (q.v.). Pure Bedouin romances are the stories of Saif ibn dhi Yazan, of the Banu Hilāl, of al Zīr; and especially the Antar Romance, which gives the most faithful picture of desert life, and which was not without influence upon the romance and chivalry of mediæval Europe.

All this culture of the early centuries of Mohammedanism presents a strong contrast to the decline which is evident from the ascendancy of the Turks in the sixteenth century to our own day. Scholastic discussions on dogmatics and jurisprudence, and tedious grammatical discquisitions became the order of the day. The expedition of Napoleon to Egypt presaged the introduction of Western culture to the East, and a slow intellectual resurrection has commenced. The printing presses of Bulak, Fez, Constantinople, Beirut and of several Indian cities are extremely productive, and edition after edition is quickly exhausted. Newspapers in Arabic are now published all over the East, and even in Western cities, e.g. Paris and New York. Writers have also begun to attempt, with more or less success, to imitate European forms of thought and sentiment. Of these may be mentioned Michael Sabbagh of Syria (La Colombe Messagere, Arabic and French, Paris, 1805); the Sheik Rifaa of Cairo (The Broken Lyre, Paris, 1827); Manners and Customs of the Europeans (Cairo, 1834); Travels in France (Cairo, 1825). But despite all this, the results obtained in Egypt during the period from 1798 down to the English tutelage, in 1882, are meagre. Mehemet Ali introduced the printing-press in 1821, and founded a school for mathematics. Some of the works of the best European writers were translated into Arabic; the vice-regal library was founded in Cairo in 1870. Few great scholars and writers have as yet appeared; and it is questionable whether the attempt to develop the common speech into a literary language will be more successful. The endeavor to substitute the Roman script for the Arabic (furthered notably by Professor W. Fiske) will certainly not aid the regeneration. The following modern poets deserve mention: Hasan al-Attar (1766-1838); Abd Allah Pasha al-Fikri (1834-90); Aisha Ismat Hanun, daughter of Ismail Pasha; and Mohammed Uthman Jalal (b.1829), the translator of Racine and Molière. To these may be added the historians Abd Allah al-Sharkawi (1737-1812), and Abd al-Rahman al-Jabarti (d.1826), both historians of the French occupation; Ali Pasna Mubarak (1823-93), the topographist of Cairo and Alexandria; and the great jurist Ibrahim al-Bajuri (1783-1861), rector of the al-Azhar University. In Syria the dearth of literary effort was still greater. The beginnings of a new life are due to European and American efforts. The American Presbyterian missionaries and the French Jesuits (since 1869) have started a new life in Beirut by means of the printing-press and modern schools. A real interest in the old literature has been awakened, many of the masterpieces being reëdited in a critical spirit. In this connection may be mentioned the philologist and poet Nasif al-Yaziji (1800-71), who wrote the critical observations in De Sacy's edition of Hariri (Epistola Critica, Leipzig, 1848); Butrus al-Bistani (1819-1883), author of a dictionary and a general

grammarian; Khalil Sarkis (1877), the historian of Jerusalem; and Louis Cheikho, the learned editor of the old Arabic poets. In the old home of the faith, Mecca, literary activity still continues to our own day, but upon the old theological and dogmatic lines. Worthy of mention are Ahmad Dablan (c.1880), theologian and historian, the author of more than twenty works, and Mohammed ibn Omar al-Nawawi (c.1885), by origin a Malay, the author of eighteen works upon different subjects. In India European influence in literature is confined to the publications of the Biblica Indica; and to a few writers such as Siddik Hasan, husband of the Sultanee of Bhopa. The same condition prevails in the Maghrib (Northwest Africa). French culture has had no perceptible influence upon Arabic literature in Algiers; Morocco is as dead to European influences as if it were in the heart of Arabia. The productions of the lithographic press at Fez are all confined to the older Islamic theological, legal, and historical literature.
 * Ahmad Faris al-Shidyak (d.1884), the

. (1) General works: Brockelmann, Geschichte der arabischen Litteratur (Weimar, 1898-1902), and his more popular work (with translations) published under the same title (Leipzig, 1901), in the collection, Die Litteraturen des Ostens in Einzeldarstellungen, vol. vi.; Chauvin, Bibliographie Arabe (Liège, 1892, sqq.); Hammer-Purgstall, Litteraturgeschichte der Araber (7 vols., Vienna, 1850-56; antiquated); Arbuthnot, Arabic Authors (London, 1890); Von Kremer, Culturgeschichte des Orients (Vienna, 1877); Goldziher, Mohammedanische Studien (Halle, 1889-90); Zenker, Bibliotheca Orientalis (Leipzig, 1846; for printed books); Hartmann, Arabic Press of Egypt (London, 1898); Hajji Khalfa, Lexicon bibliograficum (ed. Flügel, Leipzig-London, 1835-58); Ahlwardt, Verzeichniss der arabischen Handschriften der königlichen Bibliothek zu Berlin (Berlin, 1887 sqq.). (2) Poetry: Nöldeke, Beiträge zur Kenntniss der Poesie der alten Araber (Hanover, 1864); Ahlwardt, Ueber Poesie und Poetik der Araber (Gotha, 1856); Schack, Poesie und Kunst der Araber in Spanien and Sizilien (Berlin, 1865); Basset, La poesie arabe anteislamique (Paris, 1880); Jacob, Studien in arabischen Dichtern (i.-iii., Berlin, 1893-95); Hartmann, Das arabische Strophengedicht (Weimar, 1896-97); Carlyle, Specimens of Arabic Poetry (London, 1840); Clouston, Arabic Poetry (London, 1880); Lyall, Ancient Arabic Poetry (London, 1885). (3) History: Wüstenfeld, Die Geschichtsschreiber der Araber (Göttingen, 1882). (4) Geography: Wüstenfeld, Die Litteratur der Erdbeschreibung bei den Arabern (Magdeburg, 1842). (5) Philology: Flügel, Die grammatischen Schulen der Araber (Leipzig, 1862). (6) Philosophy: De Boer, Geschichte der Philosophie in Islam (Stuttgart, 1901); Munk, Mélanges de philosophie juive et arabe (Paris, 1850); Dugat, Histoire des philosophes et des théologiens musulmans (Paris, 1879); Dieterici, Die Philosophie der Araber im X. Jahrhundert (Leipzig, 1876-78). (7) Science: Wüstenfeld, Geschichte der arabischen Aerzte (Göttingen, 1840); Leclerc, Histoire de la médecine arabe (Paris, 1876); Sédillot, Materiaux pour servir a l'histoire comparée des sciences mathématiques chez les Grecs et les Orientaux (Paris, 1845-49); Steinschneider, Die arabischen Uebersetzungen aus dem Griechischen (Leipzig,

1889-93); Wiedemann, Ueber die Naturwissenschaften bei den Arabern (Hamburg, 1890); Suter, Die Mathematiker und Astronomen der Araber (Leipzig, 1900).


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 control his movements—all of these things are object-lessons, writ large, as to the nature of interest, and the intellectual significance of actions that (externally judged) are physical.

This period of growth occurs, of course, before children go to school; at least before they go to anything called school. But the amount and the mode of learning in this school of action is most significant in revealing the importance of types of occupation within the school involving the exercise of senses and movement. One of the reasons (as already indicated) for the slight advance made in putting in practice the doctrine of self-activity (with its recommendation of mental initiative and intellectual self-reliance, and its attacks upon the idea of pouring in and passive absorption) is precisely that it was supposed that self-activity could be secured purely internally, without the coöperation of bodily action through play, construction of objects, and manipulation of materials and tools. Only with children having specialized intellectual abilities is it possible to secure mental activity without participation of the organs of sense and the muscles. Yet how


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text: Hebrew Melodies (Byron, 1815)/Lines on Sir Peter Parker


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Rh in the life and character of these Indians. Vast estates were once theirs. Their flocks and herds roamed at large upon the plains of their fathers. The blue sky, the shining lakes, the forests and mountains belonged to these children of the sun. To-day they are in dire poverty; the lands once tilled by their vassals they now till for others. They are the patient burden-bearers of this once grand Indian Empire. If their yoke is not easy, nor their burden light, we hear no complaint.

If we compare them with our North American Indians, we are struck with the contrast presented. At one fell blow the Aztecs were conquered, their spirit of independence crushed out. We have contended with our Indians for more than two hundred years. They have scalped and murdered the white man and burned his home, but as yet we have not been able to grapple the subject.

He retreats, we follow, and so long as he is not completely subdued, so long will he continue to pursue his own barbarous course. He feels the time coming when the white man will possess his all—when not a foot of land, and perhaps but a mere remnant of his traditions, will be left to him. While he can, he will carry his revenge in his own hand. He wants nothing—cares for nothing—if he has not his hunting-ground. He has no local habitation and no handicraft to amuse and divert him from the thought that each day provides for itself; and he must keep his arrows sharp, his flint and steel in readiness, to meet the pale faces that pursue him.

The Mexican Indian leads a peaceful life and remains on the same soil, even though it be his no longer. He is satisfied, feeling the worst is past and perhaps a better day in store for him. Shut up in his hut of adobe or palm, without either light or air, the chase and the camp have no charms for him. It troubles him little that he belongs to a conquered race. The independence of Mexico has not yet accomplished much for these people, yet they are content. Would that the great question of our own Indians might be settled, and that they could regulate their lives in as useful and peaceful a manner as their dusky-hued brethren in the land of the Montezumas!


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 much of elementary schooling has consisted in the imposition of forms of discipline intended to repress all activity of the body! Under such a régime it is not surprising that children are found to be naturally averse to learning, or that intellectual activity is found to be so foreign to their nature that they have to be coerced or cunningly coaxed to engage in it! So educators blamed the children or the perverseness of human nature, instead of attacking the conditions which, by divorcing learning from use of the natural organs of action, made learning both difficult and onerous.

The teachings of Pestalozzi and of the sense-training and object-lesson schools in pedagogy were the first important influence in challenging the supremacy of a purely formal, because inner and abstract, conception of self-activity. But, unfortunately, the psychology of the times was still associated with a false physiology and a false philosophy of the relations of mind and body. The senses were supposed to be the inlets, the avenues, the gateways, of knowledge, or at least of the raw materials of knowledge. It


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Rh life are these imitations, even the tiniest wax figures not more than an inch in length, representing venders of vegetables, fruits, or other commodity. But to me the most wonderful are the productions of the Guadalajara Indians in clay and glazed pottery. Of the latter, their pitchers, vases, water-jugs, animals and toys of all sorts are beautiful, while in the former an extraordinary artistic conception is evinced. In an incredibly short space of time they will model for you a life-like bust, either from the life or from a photograph. The strength of expression and fidelity to the subject are remarkable.

Their plumaje (feather-work) is delicate and artistic. Cortez and his men were much interested in the cloth woven of feathers, so intricate, multicolored and beautiful. They no longer manufacture feather cloth, but expend their skill in this line in the representation on cards of all kinds of animals, birds and landscapes.

On feast-days these ingenious people have their stalls on the Zocalo, with their street agents, and business is animated. Each one of these days finds still another variety of toys, and some of them are indeed laughable. For the 1st of November they have cross-bones and skulls, funeral processions (calaveras in wood), and death's-heads in imitation bronze, with glaring eyeballs and grinning teeth. All these are arranged on a miniature table, with a small bottle for pulque, and on one corner a cake or piece of bread of the kind the dead may be supposed to like.

Their rag figures and dolls are a comical invention. They make baskets with taste and ingenuity, from the size of a thimble to one or more yards in height. They excel in frescoing. They manipulate tissue-paper into decorative forms, and in numberless ways display aptness and imitative skill.

In brief, these productions of their natural ingenuity would require, in other countries, years of patient toil and study, if they could even then be reproduced. But I have been told that any attempt to educate them in their peculiar branches of art would be the means of losing their entire knowledge. This wonderful skill is purely the result of an artistic tendency—a faculty handed down from his ancestors.


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Rh in the windows. But I have caught glances, pathetic to the last degree, as they peered through windows where shoes and stockings were exposed for sale.

The laboring class rise early and work late, rarely going home before the close of the day. Their wives bring them their dinner, and the whole family sit down to the bread of contentment upon a curb-stone.

The large number of unoccupied and non-producing among the common people may to some extent be accounted for by the bounty of nature and the cheapness and great variety of food-products. It is little wonder that they have no ambition to rise higher in the social scale, when the luxuries of life, without the least adulteration, may be obtained for a mere song. The idle, indigent and thriftless have equal advantages in the food they eat, with the toiling and industrious. The atole of all kinds, the barbecued meats, soups, beans and rice, together with the great variety and cheapness of fruits and vegetables, render their dietary one to be envied. From six to twelve cents will purchase a substantial and well-cooked meal, and it is an interesting event in one's experience to see the motley assemblage in the market place, and to hear their gay sallies at the mid-day meal; so that in many respects they have decided advantages, so far as relates to food, over even people of affluence in some parts of the United States.

The climate, also, brings its blessings to the poor. They may sleep in a house, if it can be afforded; if not, their lodging may be in the streets, the recesses of the churches, or any place that Morpheus may overtake them.

Clothing may be domestic or muslin, with a blanket or rebozo, and no special inconvenience is experienced. But, however poverty-stricken and wretched their condition, the women are always expert and canny with the needle. A woman with scarcely a change of raiment will embroider, crochet, and do plain and fancy sewing that would put to the blush our most dexterous needlewomen. She sits on the sidewalk from morn till eve, selling a basket of fruits, but not a moment does she lose from her stitching.


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 facts and truths—presented to them have been isolated from their human context. This does not mean, of course, that a mythological or fanciful human character should be attributed to inanimate things; but it does mean that impersonal material should be presented so far as possible in the rôle it actually plays in life. Children generally begin the study of geography, for example, with a social interest so strong that it is fairly romantic. Their imaginations are fired by the thought of learning how strange and far-away peoples live and fare. Then they are fed on abstract definitions and classifications; or, what is almost as deadening, upon bare physical facts about the forms of land and water, the structure of continents, etc. Then there are complaints that children have so little interest in the study—simply because they have not been touched where they are at home. In such sciences as physics and chemistry there are enough facts and principles which are associated with human concerns to supply adequate material for thorough grounding in the methods of those sciences.

It is not necessary to do more than to allude


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Rh with occupying the position of the ugliest and most unattractive of the races.

As to the real merits of this classification, it is not possible for me to speak. I only know how the various shades and complexions impressed me as a subject for study. The dark, olive-tinted types seized upon my fancy from the date of my advent into the country. I felt a deep and sympathetic interest in them, as being the more directly connected with the aborigines. In their quiet and humble manner I read the history of a conquered people. In these dark shades there exist at least two different types. The pale though dark, swarthy, bloodless face, with melancholy, expressionless eyes and dejected bearing, indicates the one, while the other, the type above all others pleasing and interesting to me, possesses a rich brown skin, with carmine cheeks and lips; glistening, white teeth, united with great, wondering, half-startled, luminous eyes, soft and shy as those of the gazelle. Even their forms and gait are different, the one thin and shambling, the other, plump, full-blooded, graceful and active. Their politeness and humility, even among the most ragged and degraded, are touching. This is not confined to their bearing toward superiors, but is also shown to each other.

The salute of the poorest to his bronze-colored compatriot as they pass, makes the air musical with their liquid Indian idiom. Their code of etiquette is expansive enough to cover that practiced in the grandest homes in our American cities. In this respect the wealthiest hacendado has no advantage over the humblest peon who toils for him a natural life-time. They are strictly careful never to omit the Don and Doña to each other, and "where you have your house," and "muy á su disposicion,"—terms synonymous with the higher classes—are in no way modified by the lower. Even their children are taught to say, on being asked their names, su criado de V. (your humble servant).

The talent for music is even more striking than that of the cultured higher classes. It is no unusual thing to hear every part of an air carried through in perfect harmony by full, rich, native voices,


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406 entirely ignorant of the first principles of the art which they so successfully practice.

The government is now doing a great work by granting pensions to all meritorious persons in the cultivation of any talent. I saw in the Conservatory of Music, in the capital, two Indian girls who had walked from Querétaro, a distance of one hundred and fifty miles, to present themselves as pupils in that admirable institution. I heard them sing selections from Italian opera, and the sweetness, strength, and range of their voices were far beyond the average, and produced a profound impression upon the audience.

The brass bands, with which travelers' ears are regaled everywhere in the country, are composed of this part of the population. It is no uncommon thing to see bands composed entirely of young boys, from twelve to eighteen years, who render the music in such a manner that a master from the Old World would find but little to criticise and much to commend.

Their music is of a sad, melancholy kind, even that danced or sung at their fandangoes. La Paloma is a universal favorite, and as they sing it, often their bodies and faces look as if it were an appeal to the Virgin or some of the saints, rather than an air for enlivenment or amusement. In this way the sentiment and deep-toned pathos in their natures find expression.

The large class of useless, lazy, indigent, ragged, and wretched objects in the streets of a Mexican city impresses the stranger that there is no good among them. But there is a large and industrious population possessing kindly and gentle impulses, the women practicing, as far as possible, the tender charities of the cultured higher classes.

Even the, Iepero, the representative of the very lowest and most degraded of the male element, assumes the extremes of two conditions. On the one hand, he has no compunctions of conscience in appropriating the property of another, nor does his moral nature shrink, perhaps, from plunging the deadly dagger into the back of his unsuspecting victim, while other vicious and ignoble traits are imputed


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408 was so striking that I told him so, and begged him to allow himself to be sketched. But no sooner were the initial marks made upon the paper, than, looking on to examine the work, he became filled with unreasonable but not-to-be-combated terror, saying, perhaps the man he looked like had robbed me, and so, with the inevitable finger motion, and a "No, I cannot permit it!" turned and fled out of the room, down the steps, and up the street like a deer before the hounds.

In writing of this class, I have allowed them to speak for themselves, and surely no history is more reliable and complete than that related by the actors in the events recorded.

They are possessed of a certain amount of piquancy, as expressed in their peculiar dialect and idioms. With this there is united also a strong vein of humor, and they usually see a point as quickly as any people.

In consideration of the fact that they have but little education, their native shrewdness and intelligence are surprising. The most highly educated and enlightened cannot cope with them in the matter of barter and sale and the counting of money. By instinct they know just how, when, and where to strike the weak point of a stranger in any business transaction.

Americans are special objects of interest in this line. They always imagine that all Americans are possessed of boundless wealth.

The love of money is well developed, and the possibility of winning even a tlaco at gambling is sufficient to induce them to lose a whole night's sleep.

These people are made up of that mixed race of natives and whites called mestizos.

Their social life is of a free nature, and consequently but few marriages take place among them. The women are vulgarly called gatas (cats), or garbanceras (bastards); the former are those who usually perform the offices of chambermaids, nurses and cooks, the latter generally do the marketing.

As the shops where the marketing is done are kept by the common


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Rh people, when a marchanta (customer) appears, the shopkeeper begins to pay her compliments, and say things with double meanings. She usually answers in the same manner, which causes the shopkeeper to laugh. If the servant is at all attractive, and the clerk understands that she is a match for him, and sees that she receives his compliments with pleasure, he takes her basket, keeps on talking to her, and tries to keep her as long as possible. They carry on something like the following dialogue by the clerk saying to her:

"Que cosa se le ofrece, mi vida?" (" What do you want, my life?")

"No se enoje porque hasta eso sale perdiendo” ("Don't get mad, for you will only be the loser").

“No Ie importa, anda dispacheme," she replies ("Mind your own business, come wait on me").

"Pues deme la mano y digame como se llama" ("Well, give me your hand and tell me your name"), he rejoins.

Her reply to this is full of stinging sarcasm, which finds vent in the following way:

"Ora si! que encamisado, tan igualado! Parece que soy su juguete. Anda dispacheme y no esté moliendo que se me hace tarde y la niña me regaña porque me tardo con el mandaao" ("Well, I should say you were a naked upstart. One would think I was your plaything. Come, wait on me, and don't bother me, for it is getting late, and the mistress will scold me for being so long doing the errands").

When he sees she is a little angry, he gives her back the basket with the things she has bought. She then throws the money to him on the counter, in an angry manner, for him to take out the cost of what she has bought. When he gives her back the change, he takes her hand, which she pulls away, after he has given it a squeeze. The next day she returns to the same shop or stand, but this time she presents herself a little less reluctantly than before, and without minding at all what is said to her. On the contrary, she leads him on, by throwing little stones at him or giving him a sly pinch.

At the end of a month or two they make an appointment to meet


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410 where they may take advantage of the opportunity to treat of their love affairs more freely. The day, hour and place being appointed, by means of which they can see each other alone (which is the first object of all lovers), they get permission from their employers, and dressing themselves the best they can, hasten to the trysting place.

The first time they look at each other they are somewhat disconcerted, and try to pretend indifference. But she is not so severe in her manner but that he feels authorized in venturing on a caress. From that time he thinks it proper that she should not serve any longer where she has been, although she has been giving him a part of all her wages. In reply she says she "does not want to lose her peace of mind, because men always say the same thing to women, and she does not want him to repent by and by and put her out into the street." But at last she adds, "If you will not forsake me and will treat me kindly, I am disposed to love you; only you must tell my parents, and, if they consent, and your intentions are good, you can rely upon my being your sweetheart."

After this, the man takes the woman by the hand or puts his arm around her and covering her with his own serape, which is the general custom, they go to some stand where things, if not of very good quality, are excessively cheap, and eat enchiladas and tamales and drink pulque. Often the honeymoon does not last long; dissension and strife are apt to ensue, and the old story of domestic infelicity is repeated. Still, though the woman concludes her husband does not love her, if he does not use the rod, they are not so miserable as might appear.

A woman of the common people prefers a man of her own class, however poor and rough he may be, to one of a higher station, whatever offers or promises he may make her. For they still preserve the traditional aversion which the Creoles and native races have always felt for foreigners.

Among the Indians the violation of conjugal faith is more rare than in any other class of society, not even excepting the middle


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conclude with a brief restatement setting forth the importance of the idea of interest for educational theory. Interests, as we have noted, are very varied; every impulse and habit that generates a purpose having sufficient force to move a person to strive for its realization, becomes an interest. But in spite of this diversity, interests are one in principle. They all mark an identification in action, and hence in desire, effort, and thought, of self with objects; with, namely, the objects in which the activity terminates (ends) and with the objects by which it is carried forward to its end (means). Interest, in the emotional sense of the word, is the evidence of the way in which the self is engaged, occupied, taken up with, concerned in, absorbed by, carried away by, this objective subject-matter. At bottom all misconceptions of interest, whether in practice


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 was not known that the sense-organs are simply the pathways of stimuli to motor-responses, and that it is only through these motor-responses, and especially through consideration of the adapting of sense-stimulus and motor-response to each other that growth of knowledge occurs. The sense-qualities of color, sound, contact, etc., are important not in their mere reception and storage, but in their connection with the various forms of behavior that secure intelligent control. The baby would not arrive even at the knowledge of individual things,—hat, chair, orange, stone, tree,—were it not for the active responses through which various qualities are made mutually significant of one another, and thereby knit into coherent wholes. Even in the ordinary hard-and-fast school, where it is thought to be a main duty to suppress all forms of motor-activity, the physical activities that are still allowed under the circumstances, such as moving the eyes, lips, etc., in reading to one's self; the physical adjustments of reading aloud, figuring, writing, reciting, are much more important than is generally recognized in holding attention. The outlet in


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 a child's urgent needs and powers, and if we can supply an environment of materials, appliances, and resources—physical, social, and intellectual—to direct their adequate operation, we shall not have to think about interest. It will take care of itself. For mind will have met with what it needs in order to be mind. The problem of educators, teachers, parents, the state, is to provide the environment that induces educative or developing activities, and where these are found the one thing needful in education is secured.


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 and reproduced. Then we have the situation described in the early portion of this essay: Some means must be found to overcome the separation of mind and subject-matter; problems of method in teaching are reduced to various ways of overcoming a gap which exists only because a radically wrong method had already been entered upon. The doctrine of interest is not a short cut to "methods" of this sort. On the contrary, it is a warning to furnish conditions such that the natural impulses and acquired habits, as far as they are desirable, shall obtain subject-matter and modes of skill in order to develop to their natural ends of achievement and efficiency. Interest, the identification of mind with the material and methods of a developing activity, is the inevitable result of the presence of such situations.

Hence it follows that little can be accomplished by setting up "interest" as an end or a method by itself. Interest is obtained not by thinking about it and consciously aiming at it, but by considering and aiming at the conditions that lie back of it, and compel it. If we can discover


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 action is so scanty and so accidental, however, that much energy remains unutilized and hence ready to break forth in mischief or worse; while mind takes flights of uncontrolled fancy, day-dreaming and wandering to all sorts of subjects.

The next great advance in the development of a more real, less arbitrary conception of activity, came with Froebel and the kindergarten movement. Plays, games, occupations of a consecutive sort, requiring both construction and manipulation, were recognized, practically for the first time since Plato, as of essential educational importance. The place of the exercise of bodily functions in the growth of mind was practically acknowledged. But the use of the principle was still hampered and distorted by a false physiology and psychology. The direct contribution to growth made by the free and full control of bodily organs, of physical materials and appliances in the realization of purposes, was not understood. Hence the value of the physical side of play, games, occupations, the use of gifts, etc., was explained by recourse to indirect consideration—by symbolism. It was supposed that the


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 educative development was not on account of what was directly done, but because of certain ultimate philosophical and spiritual principles which the activities somehow symbolically stood for. Save for the danger of introducing an element of unreality and so of sentimentality, this misinterpretation of the source of value in the kindergarten activities would not have been so serious had it not reacted very decisively upon the selection and organization of materials and activities. The disciples of Froebel were not free to take plays and modes of occupation upon their own merits; they had to select and arrange them in accordance with certain alleged principles of symbolism, as related to a supposed law of the unfolding of an enfolded Absolute Whole. Certain raw materials and lines of action shown by experience outside the school to be of great value were excluded because the principles of symbolic interpretation did not apply to them. These same principles led, moreover, to an exaggerated preference for geometrically abstract forms, and to insistence upon rigid adherence to a highly elaborate technique for dealing with


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 or in theory, come from ignoring or excluding its moving, developing nature; they bring an activity to a standstill, cut up its progressive growth into a series of static cross-sections. When this happens, nothing remains but to identify interest with the momentary excitation an object arouses. Such a relation of object and self is not only not educative, but it is worse than nothing. It dissipates energy, and forms a habit of dependence upon such meaningless excitations, a habit most adverse to sustained thought and endeavor. Wherever such practices are resorted to in the name of interest, they very properly bring it into disrepute. It is not enough to catch attention; it must be held. It does not suffice to arouse energy; the course that energy takes, the results that it effects are the important matters.

But since activities, even those originally impulsive, are more or less continuous or enduring, such static, non-developing excitements, represent not interest, but an abnormal set of conditions. The positive contributions of the idea of interest to pedagogic theory are twofold. In the first place, it protects us from a merely


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 SONNET ON CHILLON.


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 because there has been no provision of situations in which things have to be intelligently dealt with. Everything that is disparaging in the common use of the terms academic, abstract, formal, theoretical, has its roots here.

(2) The supposed externality of subject-matter is but the counterpart phase of the alleged internal isolation of mind. If mind means certain powers or faculties existing in themselves and needing only to be exercised by and upon presented subject-matter, the presented subject-matter must mean something complete in its ready-made and fixed separateness. Objects, facts, truths of geography, history, and science not being conceived as means and ends for the intelligent development of experience, are thought of just as stuff to be learned. Reading, writing, figuring are mere external forms of skill to be mastered. Even the arts—drawing, singing—are thought of as meaning so many ready-made things, pictures, songs, that are to be externally produced


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 Let us listen to the voices, In this our year of jubilee, The echo call to Founders kin, The echo of Eternity. From the Old James we answer back, Names we love "Over the River," The friends of many memories. And render thanks to the Great Giver For life and love of those who sleep, In Hollywood under the trees, The Holy City on the James, The Mecca Shrine of Memories.

I know your love of State and from your heart you will echo the tribute to the Old Dominion written by a son of Louisiana, who loved— "There is nowhere a land so fair    As old Virginia. So full of song, so free from care     As old Virginia.

And I believe that happy land That God prepared for mortal man Is built exactly on the plan Of old Virginia. The roses nowhere bloom so white, As in Virginia, The sunshine nowhere seems so bright As in Virginia, The birds sing nowhere quite so sweet, And nowhere hearts so lightly beat, For heaven and earth do seem to meet Down in Virginia.

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43 DARKNESS. [Sir Walter Scott (Quarterly Review, October, 1816, vol. xvi p. 204) did not take kindly to Darkness. He regarded the "framing of such phantasms" as "a dangerous employment for the exalted and teeming imagination of such a poet as Lord Byron. The waste of boundless space into which they lead the poet, the neglect of precision which such themes may render habitual, make them in respect to poetry what mysticism is to religion." Poetry of this kind, which recalled "the wild, unbridled, and fiery imagination of Coleridge," was a novel and untoward experiment on the part of an author whose "peculiar art" it was "to show the reader where his purpose tends." The resemblance to Coleridge is general rather than particular. It is improbable that Scott had ever read Limbo (first published in Sibylline Leaves, 1817), an attempt to depict the "mere horror of blank nought-at-all;" but it is possible that he had in his mind the following lines (384-390) from Religious Musings, in which "the final destruction is impersonated" (see Coleridge's note) in the "red-eyed Fiend:"—

Another and a less easily detected source of inspiration has been traced (see an article on Campbell's Last Man, in the London Magazine and Review, 1825, New Series, i. 588, 'seq.) to a forgotten but once popular novel entitled The Last Man, or Omegarus and Syderia, a Romance in Futurity (two vols. 1806). Kölbing (Prisoner of Chillon, etc., pp. 136-140) adduces numerous quotations in support of this contention. The following may serve as samples: "As soon as the earth had lost with the moon her guardian star, her decay became more rapid.... Some, in their madness, destroyed the instruments of husbandry, others in deep despair summoned death to their relief. Men began to look on each other with eyes of enmity" (i. 105). "The sun exhibited signs of decay, its surface turned pale, and its beams were frigid. The northern nations dreaded perishing by intense cold ... and fled to the torrid zone to court the sun's beneficial rays" (i. 120). "The reign of Time was over, ages of Eternity were going to begin; but at the same moment Hell shrieked with rage, and the sun and stars were extinguished. The gloomy night of chaos enveloped the world, plaintive sounds issued from

a dream, which was not all a dream.

The bright sun was extinguished, and the stars


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 A DRAMATIC POEM.


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48 Of which we are but dreamers;—as he caught

As 'twere the twilight of a former Sun

Thus spoke he,—"I believe the man of whom

You wot, who lies in this selected tomb,

Was a most famous writer in his day,

And therefore travellers step from out their way

To pay him honour,—and myself whate'er

Your honour pleases:"—then most pleased I shook

From out my pocket's avaricious nook

Some certain coins of silver, which as 'twere

Perforce I gave this man, though I could spare

So much but inconveniently:—Ye smile,

I see ye, ye profane ones! all the while,

Because my homely phrase the truth would tell.

You are the fools, not I—for I did dwell

With a deep thought, and with a softened eye,

On that old Sexton's natural homily,

In which there was Obscurity and Fame,—

The Glory and the Nothing of a Name. Diodati, 1816. First published, Prisoner of Chillon, etc., 1816.]

PROMETHEUS.

I.

! to whose immortal eyes

The sufferings of mortality,


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 The days are never quite so long As in Virginia, Nor quite so filled with happy song As in Virginia, And when my time shall come to die, Just take me back and let me lie Close where the James goes rolling by   Down in Virginia."

I have made a discovery, the author I long have sought, and can give, with much pleasure, the pedigree of the beautiful poem Virginia, that has touched hearts with the emotional sentiment of "Home Sweet Home." It was written by Mr. Harry Curran Wilbur, a son of Prof. George E. Wilbur, of Bloomsburg, Penna., who graduated at old Dickinson College, Carlisle, Penna. The poem was published in the Wheeling Register, June, 1903. He is now editor of the Times Union, Jacksonville, Florida. He married Miss Dorothy Thornton Maloney, "A Daughter of Virginia," and from this fact it is easy to understand that when a man is in love with his wife it is easy for him to adopt her sentiments of state. You know I speak from experience, you will observe that I wrote of him "A Son of Louisiana," but now that the author and authorship is known, I am happy to give "A Son of Pennsylvania," and "A Son-in-Law of Virginia," an assured welcome in Memories of Virginia, nor do I accept the parody you sent me on the dear old State. She may be slow in the present, but she is sure of her past, nor can it be taken from her.

F. A. D.

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 The Right Hon. J. Hookham-Frere.

from a mezzotint by W. W. Barney

after a portrait by John Hoppner, R.A.


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 INTRODUCTION TO BEPPO.

was written in the antrnnn (September 6^0ctober 12, Letters^ 1900, iv. 173) of 1817, whilst Byron was still eng^ed on the additional stanzas of the Fourth Canto of CktUi Harold, His new poem, as he admitted from the first, was " after the excellent manner * of John Hookham Frere's jeu tPesprit^ known as WhistUcraft (Prospectus and Spedmen of an intended National Wor% by Wdliam and Robert Wnistlecraft, London, 1818^), which must have I. [*' Fve often wish'd that I ooold writo a book, Sudi as all English people might peruse ; I never shall regret the pains it took, That's just the sort of fiune that I shoald choose : To sail about the world like Captain Cook, I'd sUng a oot up for my faTourite Muse, And we'd take verses out to Demerara, . To New Sooth Wales, and up to Niagara. '* Poets consume ezciseable commodities, They raise the nation's spirit when victoriooi, Th^ drive an export trade in whims and oddities, KuJdng our commerce and revenue glorious ; As an industrious and pains-taldng body 'tis That Poets shoukl be reckoned meritorious : And therefore I submissively propose To erect one Board for Verse and one for Prose. '* Princes protecting Sciences and Art I've often seen m copper-plate and print ; I never saw them dsewnere, for my part, And therefore I condude there's nothing hi't : But every body knows the Regent's heart ; I trust he won't rc^ a well-meant hint ; Eaeh Board to have twdve members, with a seat . To bring them in per ann. five hundred neat >- In former times all persons of high stations, Lords, Baronets, and Persons of gentility, Paid twenty guineas for the de&ations ; Digitized by VjOOQ IC
 * Fhn[i Prinoes I descend to the Nobility :


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538 SO WE'LL GO NO MORE A-ROVING.

[LORD BYRON'S VERSES ON SAM ROGERS.] QUESTION.

and Chin that make a knocker,

Wrinkles that would puzzle Cocker;


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Rh STANZAS TO THE PO. [There has been some misunderstanding with regard to this poem. According to the statement of the Countess Guiccioli (see Works of Lord Byron ed. 1832, xii. 14), "Stanzas to the Po" were composed about the middle of April, 1819, "while Lord Byron was actually sailing on the Po," en route from Venice to Ravenna. Medwin, who was the first to publish the lines (Conversations, etc., 1824, 4to, pp. 24-26), says that they were written when Byron was about to "quit Venice to join" the Countess at Ravenna, and, in a footnote, explains that the river referred to is the Po. Now, if the Countess and Medwin (and Moore, who follows Medwin, Life, p. 396) are right, and the river is the Po, the "ancient walls" Ravenna, and the "Lady of the land" the Guiccioli, the stanzas may have been written in June (not April), 1819, possibly at Ferrara, and the river must be the Po di Primaro. Even so, the first line of the first stanza and the third and fourth lines of the ninth stanza require explanation. The Po does not "roll by the ancient walls" of Ravenna; and how could Byron be at one and the same time "by the source" (stanza 9, line 4), and sailing on the river, or on some canalized tributary or effluent? Be the explanation what it may—and it is possible that the lines were not originally designed for the Countess, but for another "Lady of the land" (see letter to Murray, May 18, 1819)—it may be surmised that "the lines written last year on crossing the Po," the "mere verses of society," which were given to Kinnaird (see letter to Murray, May 8, 1820, and Conversations of Lord Byron with Lady Blessington, 1834, p. 143), were not the sombre though passionate elegy, "River, that rollest," but the bitter and somewhat cynical rhymes, "Could Love for ever, Run like a river" (vide post, p. 549).]

1.

, that rollest by the ancient walls,

Where dwells the Lady of my love, when she

Walks by thy brink, and there perchance recalls

A faint and fleeting memory of me:

2.

What if thy deep and ample stream should be

A mirror of my heart, where she may read

The thousand thoughts I now betray to thee,

Wild as thy wave, and headlong as thy speed!

3.

What do I say—a mirror of my heart?

Are not thy waters sweeping, dark, and strong?

Such as my feelings were and are, thou art;

And such as thou art were my passions long.


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 BEPPO: A VENETIAN STORY. J^gsaJimd. Farewell, Monsieur TniTeller ; Look, yon lisp, and wear ttnnge suits : disable all the benefits of your own coantry ; be out of love with your Nativity, and almost chide God for makinf? you that eonntenance yon are ; or I will scarce think you have swam in a Gmdoia. As You Lite //, act iv. sc i, lines $3-35^ Amndation cfihe CommaUatoru That is, hem at Venice^ which was much visited by the young Eng* lish gentlemen of those times, and was then what Paris is »mo— the seat of all dissoltttenes8.~S. A.> [The initials S. A. (Samuel Ayscougfa) are not attached to this note, but to another note on the same page (see Dramatic Works of William Shakspeare, 1807, i. 943).] K. ["Although I was fai Italic only ix. days, I saw, hi that little tyne, more liboty to sin than ever I heard tell of in our noble citie of London in iz. ycuta,"^^Mooimaster, bk. i. ad Jin, By Roger Ascham. ]


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 Mr. Wilson Miles Cary, of Baltimore, presents a piece of the Columbian Peace Bell, which went to Chicago.

Mrs. Mary Chamberlain, Princeton, N. J., presents some relics of brass and nickel of 1692.

Mrs. Sallie B. Carter, Dover, Del., presents buttons of Mexican war, 1846.

Spur of Major John Pelham, Brandy Station, Virginia.

Mrs. Frank Anthony Walke, Norfolk, Va., presents brass plaque, representing three rabbis solving the problem of the Crusaders from Jerusalem.

Blanche Buckner Dove, descendant of the Buckner family, of Culpeper, presents metal mirror brackets.

Mrs. Henry Walton, Culpeper, Va., presents brass plaque; a relic of the Wager family.

Harriet Ball, a descendant, presents brass tongs; a relic of the Ball family.

Blanche Maddox, Culpeper, Va., presents a brass antique waiter of the Maddox family.

Mrs. Blankenship, Richmond, Va., presents a piece of the Virginia (Merrimac).

Mr. Raleigh T. Green, Jr., Culpeper, Va., presents call bell of "Old Glory."

Alice Ashby Makell presents curtain links, from the Makell family of Maryland.

Alice Ashby Makell presents brass snuffers from the Magill family of Maryland.

Sarah S. Miller, of New Jersey, granddaughter of Governor McDowell, presents brass picture ring.

Mrs. Warren Coons, Culpeper, Va., presents silver spoon of Judith James, of colonial days.

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 Mrs. B. C. McCoy presents candlestick from battlefield near Culpeper, Va.

Mrs. Robert Matthews, Culpeper, Va., presents a brass lock, relic of the Watkins family.

Lucille Dove Green presents brass crumb waiter, of the old Cleveland home of the Shacklefords of Culpeper.

Mrs. Enders Robinson, Richmond, Va., presents nails from the old Libby Prison.

Brass door knob of Major Philip Lightfoot's first home in Culpeper, Va. Presented in honor of the colonial family.

Mrs. Mary Gray Gilkerson, of Culpeper County, Virginia, a descendant, presents brass tongs from the old home of Gabriel Gray.

Norris family presents a Confederate sword handle.

Gen. Custis Lee presents a plaque from Damascus.

Mrs. William H. F. Lee presents metal coins and pieces from Arlington.

Anne Sanford Green, a descendant, presents a spoon, a souvenir of Col. Angus McDonald, who raised the first Colonial troops for Braddock's relief under Dunmore.

Mrs. Mary Mason Norris presents a lock from a bureau which her great-grandmother,

Mary Thompson Mason,, carried with her to West Farm, in Stafford county, Virginia, from her home, Gunston Hall, when she became the wife of John Cooke, she being the eldest daughter of George Mason.

Mrs. Bayard Stockton, of Morben, presents a brass door plate, a relic of Richard Stockton, of Morben, a signer of the Declaration of Independence.

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 Susan Preston Miller presents some brass nails from a trunk once used by Governor McDowell, of Virginia, 1795.

Mrs. Julia F. A. Jones, wife of William H. Junes, of Massachusetts, contributed an old English coin, a memory of her mother, Nancy Gordon Dustin Rowell, a lineal descendant of Robert Gordon, of Aberdeen, Scotland, and Paul Dustin, an English pioneer, and wife of Harvey Adams, Esquire, son of Benjamin Adams and Ruth Wads worth, of Braintree, Massachusetts.

The Pocahontas Bell is regarded one of the most pleasing memorials of the Jamestown Exposition, for it is an accepted fact that a nation must look backward as well as forward to fulfill its mission as a guide to progress. As a disciple of this belief and to invite a backward glance I have written Memories of Virginia to establish a Medal in memory of Governor Matthews—Captain General under the Crown and life-elected Governor of Virginia, 1624-1660, to be presented as a prize annually by the College of William and Mary for the best essay upon the Royal Government of Virginia to the date of the Restoration, the fund to be presented "on the York River," Oct. 19, 1907, our Day of Victory.

1907 N Street, N. W.  Washington, D. C. June 20, 1907.

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The name of Mathew and Matthews is the same in Welsh, English, American and family history. In the old days "Ap" signified "Son of"—and surnames were not adopted until 1440, when Sir John Ap Mathew, son of David, adopted Matthew, as spelt by St. Matthew, and used in the English language. He was the first of the race to settle in England, and his descendants use two t's while the family in Wales still use one t. Governor Samuel suited his convenience, his name spelt according to custom of locality. His son, Francis, was educated in England and passed down to his descendants through Baldwin the name of Matthews. His son, Samuel, who died about the date of his father, Governor Matthews, remained in this country, and through his son, Captain John, employed the name Mathew, but both sons of the same "Ap" of Wales and England. A cousin, Thomas, of the same family in Wales, settled in Ireland, his descendant came to this country in 1734, and his branch took root in Mathews County, Virginia—the families intermarried, but all love David of Wales, First Lord of Cardingshire, the great Welshman, the eldest son of Mathew of Ievan, and one of the most distinguished men of his age. History relates that when an old man, as standard bearer of the King of Great Britain, he was in the battle of Towton Palm Sunday, 1461, when, through valor and heroism, he saved the life of King Edward IV. "A wonderful act of courage." His tomb in the chapel of St. Mary's venerable cathedral at Landaff, Wales, is ornamented with a life size alabaster statue and is one of the most interesting extant of monuments of that time, and has ever since been the property and burial place of the Matthews of Wales.

There are many Coats of Arms and Mottoes in the long line of ancestors from 675, but the old Welsh motto is most beloved:

"Heb a Dim, Heb a Dim ad Dhew a digon." "With God everything, without God nothing."

The English branch employ the motto first used by Sir John: "Omne Solum viro Patria est." "Every country is native soil to the hero."

Governor Samuel Mathews made this his coat of arms. He married the daughter of Sir Thomas Hilton, his second wife, widow of West, brother of Lord Delaware, and naturally made English affiliation with England, but lived and died a son of Wales.

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