Freda Bedi Cont'd (#2)

[admin]

Lowell Institute
by Wikipedia
Accessed: 2/27/20

The Lowell Institute is a United States educational foundation located in Boston, Massachusetts, providing both free public lectures, and also advanced lectures.[1] It was endowed by a bequest of $250,000 left by John Lowell, Jr.,[2] who died in 1836. The Institute began work in the winter of 1839/40,[3] and an inaugural lecture was given on December 31, 1839, by Edward Everett.[4]

Bequest

Lowell's will set up an endowment with a principal of over $1 million (in 1909), stipulating 10% of its net annual income was to be added back to help it grow. None of the fund was to be invested in a building for the lectures. The trustees of the Boston Athenaeum were made visitors of the fund, but the trustee of the fund is authorized to select his own successor. In naming a successor, the Institute's trustee must always choose in preference to all others some male descendant of Lowell's grandfather, John Lowell, provided there is one who is competent to hold the office of trustee, and of the name of Lowell. The sole trustee so appointed is solely responsible for the entire selection of the lecturers and the subjects of lectures.[citation needed]

The first trustee was Lowell's cousin, John Amory Lowell, who administered the trust for more than forty years, and was succeeded in 1881 by his son, Augustus Lowell. He in turn was succeeded in 1900 by his son Abbott Lawrence Lowell, who in 1909 also became president of Harvard University.[1]

Activities

Popular lectures

The founder provided for two kinds of lectures, one popular, and the other more advanced. The popular lectures have taken the form of courses usually ranging from half a dozen to a dozen lectures, and covering almost every subject. The payments to the lecturers have always been large, and lectures of many eminent people from America and Europe have been sponsored. A number of books have been published which consist of those lectures or have been based upon them.[1][citation needed]

During the mid-20th century, the Lowell Institute decided to enter the broadcasting business, which led to the creation of the WGBH-FM radio station in 1952, and the WGBH-TV television station in 1955. The WGBH Educational Foundation is now one of the largest producers of public television content and public radio programming in the United States.[citation needed]

As of 2013, the Lowell Institute sponsors an annual series of free public lectures on current scientific topics, under the aegis of the Museum of Science Boston. In addition, the Lowell Institute sponsors the Forum Network,[5] a public media service of the WGBH Educational Foundation which distributes free public lectures over the Internet, from a large number of program partners in and beyond Boston.

Advanced lectures

As to the advanced lectures, the founder seems to have had in view what is now called university extension, and in this he was far ahead of his time. In pursuance of this provision, public instruction of various kinds has been given from time to time by the Institute. The first freehand drawing in Boston was taught there, but was given up when the public schools undertook it. In the same way, a school of practical design was carried on for many years, but finally in 1903 was transferred to the Museum of Fine Arts.[1] Instruction for working men was given at the Wells Memorial Institute until 1908, when the Franklin Foundation took up the work,[1] which resulted in the Benjamin Franklin Institute of Technology (BFIT). A Teacher's School of Science was maintained in co-operation with the Boston Society of Natural History, later renamed the Museum of Science Boston, which still continues to sponsor professional development courses for secondary school science teachers.

For many years, advanced courses of lectures were given by professors of the Massachusetts Institute of Technology, and in 1903 these were superseded by an evening "School for Industrial Foremen"[1] sharing classroom and laboratory facilities. Over time, this became known as the Lowell Institute School, remaining on the MIT campus until 1996, when it was transferred to the Northeastern University Engineering School. The Lowell Institute School now is a division of the School of Professional Studies at Northeastern, offering full- and part-time programs leading to certificates, and associate's or bachelor's degrees.[6]

In 1907, under the title of "Collegiate Courses", a number of the elementary courses in Harvard University were offered free to the public under the same conditions of study and examination as in the university.[1] This program eventually became the Harvard University Extension School, now offering hundreds of courses, and certificate and academic degree programs to residents of Greater Boston.

See also

• Lowell Technological Institute

References

1. This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Lowell Institute". Encyclopædia Britannica (11th ed.). Cambridge University Press.
2. Elias Nason (1874). A gazetteer of the state of Massachusetts. Boston: B.B. Russell. p. 103.
3. Rines, George Edwin, ed. (1920). "Lowell, John, American merchant and philanthropist" . Encyclopedia Americana.
4. Rines, George Edwin, ed. (1920). "Lowell Institute" . Encyclopedia Americana.
5. "About the Forum Network". WGBH Educational Foundation. Retrieved 2017-01-06.
6. "Lowell Institute School". Northeastern University College of Professional Studies. Northeastern University. Retrieved 2012-02-27.

Further reading

• Charles F. Park, A History of the Lowell Institute School, 1903-1928 (Cambridge: Harvard University Press, 1931)
• Harriette Knight Smith, The History of the Lowell Institute (Boston: Lamson, Wolffe and Company, 1898)
• Edward Weeks, The Lowells and Their Institute (Boston: Little, Brown, 1966)
• Margaret W. Rossiter. "Benjamin Silliman and the Lowell Institute: The Popularization of Science in Nineteenth-Century America." New England Quarterly, Vol. 44, No. 4 (Dec., 1971)
• Howard M. Wach. "Expansive Intellect an

[admin]

Henry Brougham, 1st Baron Brougham and Vaux
by Wikipedia
Accessed: 2/27/20


The Right Honourable The Lord Brougham and Vaux PC QC FRS
Lord High Chancellor of Great Britain
In office: 22 November 1830 – 9 July 1834
Monarch: William IV
Prime Minister: Earl Grey
Preceded by: Lord Lyndhurst
Succeeded by: Lord Lyndhurst
Member of the House of Lords
Lord Temporal
In office: 22 November 1830 – 7 May 1868
Hereditary Peerage
Preceded by: Peerage created
Succeeded by: The 2nd Lord Brougham and Vaux
Member of Parliament for Knaresborough
In office: February 1830 – August 1830
Preceded by: George Tierney
Succeeded by: Henry Cavendish
Member of Parliament for Winchelsea
In office: 1815 – February 1830
Preceded by: William Vane
Succeeded by: John Williams
Member of Parliament for Camelford
In office: 1810 – November 1812
Preceded by: Lord Henry Petty
Succeeded by: Samuel Scott
Personal details
Born: 19 September 1778, Cowgate, Edinburgh
Died: 7 May 1868 (aged 89), Cannes, Second French Empire
Nationality: British
Political party: Whig
Spouse(s) Mary Anne Eden (1785–1865)
Alma mater: University of Edinburgh


Sir Henry Brougham by John Adams Acton 1867

Henry Peter Brougham, 1st Baron Brougham and Vaux, PC, QC, FRS (/ˈbruː(ə)m ... ˈvoʊks/; 19 September 1778 – 7 May 1868) was a British statesman who became Lord High Chancellor and played a prominent role in passing the 1832 Reform Act and 1833 Slavery Abolition Act.

Born in Edinburgh, Brougham helped found the Edinburgh Review in 1802 before moving to London, where he qualified as a barrister in 1808. Elected to the House of Commons in 1810 as a Whig, he was Member of Parliament for a number of constituencies until becoming a peer in 1834.

Brougham won popular renown for helping defeat the 1820 Pains and Penalties Bill, an attempt by the widely disliked George IV to annul his marriage to Caroline of Brunswick. He became an advocate of liberal causes including abolition of the slave trade, free trade and parliamentary reform. Appointed Lord Chancellor in 1830, he made a number of reforms intended to speed up legal cases and established the Central Criminal Court. He never regained government office after 1834 and although he played an active role in the House of Lords, he often did so in opposition to his former colleagues.

Education was another area of interest. He helped establish the Society for the Diffusion of Useful Knowledge and University College London, as well as holding a number of academic posts, including Rector, University of Edinburgh.

The Society for the Diffusion of Useful Knowledge (SDUK), was founded in 1826, mainly at the instigation of Lord Brougham,[1] with the object of publishing information to people who were unable to obtain formal teaching, or who preferred self-education. A Whiggish London organisation that published inexpensive texts intended to adapt scientific and similarly high-minded material for the rapidly expanding reading public, it was wound up in 1848.


Lecture-Hall of the Greenwich Society for the Diffusion of Useful Knowledge, on its opening 15 February 1843

An American group of the same name was founded as part of the Lyceum movement in the United States in 1829. Its Boston branch sponsored lectures by such speakers as Ralph Waldo Emerson, and was active from 1829 to 1947.[2] Henry David Thoreau cites the Society in his essay "Walking," in which he jestingly proposes a Society for the Diffusion of Useful Ignorance.[3]

-- Society for the Diffusion of Useful Knowledge, by Wikipedia

If Josiah Holbrook had lived to-day, probably he might have been tempted to organize an educational trust, or to corner the market in professors. As it was, he planned a World Lyceum, of which Chancellor Brougham, of England, should be president, and which should have fifty-two vice-presidents, men distinguished in science and in philanthropy, men chosen from every country in the world.

-- Who's Who In the Lyceum, edited by A. Augustus Wright

In later years he spent much of his time in the French city of Cannes, making it a popular resort for the British upper-classes; he died there in 1868.

Life

Early life


Brougham Hall in 1832.

Brougham was born and grew up in Edinburgh, the eldest son of Henry Brougham (1742–1810), of Brougham Hall in Westmorland, and Eleanora, daughter of Reverend James Syme. The Broughams had been an influential Cumberland family for centuries. Brougham was educated at the Royal High School and the University of Edinburgh, where he chiefly studied natural science and mathematics, but also law. He published several scientific papers through the Royal Society, notably on light and colours and on prisms, and at the age of only 25 was elected a Fellow. However, Brougham chose law as his profession, and was admitted to the Faculty of Advocates in 1800. He practised little in Scotland, and instead entered Lincoln's Inn in 1803. Five years later he was called to the Bar.

Not a wealthy man, Brougham turned to journalism as a means of supporting himself financially through these years. He was one of the founders of the Edinburgh Review and quickly became known as its foremost contributor, with articles on everything from science, politics, colonial policy, literature, poetry, surgery, mathematics and the fine arts.[1] In the early 19th century, Brougham, a follower of Newton, launched anonymous attacks in the Edinburgh Review against Thomas Young's research, which proved light was a wave phenomenon that exhibited interference and diffraction. These attacks slowed acceptance of the truth for a decade, until François Arago and Augustin-Jean Fresnel championed Young's work. Another example of Lord Brougham's scientific incompetence is his attack upon Sir William Herschel (1738–1822), a story is described by Pustiĺnik and Din.[2] Herschel, as Royal Astronomer, found a correlation between the observed number of sunspots and wheat prices.[3] This met with strong and widespread rejection, even ridicule as a "grand absurdity" from Lord Brougham. Herschel had to cancel further publications of these results. Seventy years later, the English economist W. S. Jevons indeed discovered 10–11-year intervals between high wheat prices, in agreement with the 11-year cycle of solar activity discovered at those times. Miroslav Mikulecký, J. Střeštík and V. Choluj[4] found by cross-regression analysis shared periods between climatic temperatures and wheat prices of 15 years for England, 16 years for France and 22 years for Germany. They now believe they have found a direct evidence of a causal connection between the two.

Early career


Henry Brougham in 1825

The success of the Edinburgh Review made Brougham a man of mark from his first arrival in London. He quickly became a fixture in London society and gained the friendship of Lord Grey and other leading Whig politicians. In 1806 the Foreign Secretary, Charles James Fox, appointed him secretary to a diplomatic mission to Portugal, led by James St Clair-Erskine, 2nd Earl of Rosslyn, and John Jervis, 1st Earl of St Vincent. The aim of the mission was to counteract the anticipated French invasion of Portugal. During these years he became a close supporter of the movement for the abolition of slavery, a cause to which he was to be passionately devoted for the rest of his life. Despite being a well-known and popular figure, Brougham had to wait before being offered a parliamentary seat to contest. However, in 1810 he was elected for Camelford, a rotten borough controlled by the Duke of Bedford. He quickly gained a reputation in the House of Commons, where he was one of the most frequent speakers, and was regarded by some as a potential future leader of the Whig Party. However, Brougham's career was to take a downturn in 1812, when, standing as one of two Whig candidates for Liverpool, he was heavily defeated. He was to remain out of Parliament until 1816, when he was returned for Winchelsea. He quickly resumed his position as one of the most forceful members of the House of Commons, and worked especially in advocating a programme for the education of the poor and legal reform.[1]

In 1828 he made a six-hour speech, the longest ever made in the House of Commons.[5]

Defence of Queen Caroline

In 1812 Brougham had become one of the chief advisers to Caroline of Brunswick, the estranged wife of George, Prince of Wales, the Prince Regent and future George IV. This was to prove a key development in his life. In April 1820 Caroline, then living abroad, appointed Brougham her Attorney-General. Earlier that year George IV had succeeded to the throne on the death of his long incapacitated father George III. Caroline was brought back to Britain in June for appearances only, but the king immediately began divorce proceedings against her. The Pains and Penalties Bill, aimed at dissolving the marriage and stripping Caroline of her Royal title on the grounds of adultery, was brought before the House of Lords by the Tory government. However, Brougham led a legal team (which also included Thomas Denman) that eloquently defended the Princess. Brougham threatened to introduce evidence of George IV's affairs and his secret marriage to a Catholic woman. This could have potentially thrown the monarchy into chaos, and it was suggested to Brougham that he hold back for the sake of his country. He responded with his now famous speech in the House of Lords:

"An advocate, in the discharge of his duty, knows but one person in all the world, and that person is his client. To save that client by all means and expedients, and at all hazards and costs to other persons, and amongst them, to himself, is his first and only duty; and in performing this duty he must not regard the alarm, the torments, the destruction which he may bring upon others. Separating the duty of a patriot from that of an advocate, he must go on reckless of consequences, though it should be his unhappy fate to involve his country in confusion."

The speech has since become legendary among defence lawyers for the principle of zealously advocating for one's client.[6] The bill passed, but by the narrow margin of only nine votes. Lord Liverpool, aware of the unpopularity of the bill and afraid that it might be overturned in the House of Commons, then withdrew it. The British public had mainly been on the Princess's side, and the outcome of the trial made Brougham one of the most famous men in the country. His legal practice on the Northern Circuit rose fivefold, although he had to wait until 1827 before being made a King's Counsel.[1]

In 1826 Brougham, along with Wellington, was one of the clients and lovers named in the notorious Memoirs of Harriette Wilson. Before publication, Wilson and publisher John Joseph Stockdale wrote to all those named in the book offering them the opportunity to be excluded from the work in exchange for a cash payment. Brougham paid and secured his anonymity.[7][8]

Lord Chancellor

NO SLAVERY!
ELECTORS OF THE COUNTY OF YORK
You honourably distinguished yourselves
In the ABOLITION OF THE SLAVE TRADE
by your zealous support of
WILLIAM WILBERFORCE
Who can be more worthy of your choice as a
REPRESENTATIVE FOR THE COUNTY
the enlightened friend and champion of Negro Freedom
HENRY BROUGHAM
by returning him
YOU WILL DO AN HONOUR TO THE COUNTY
and
A SERVICE TO HUMANITY[9]

Brougham remained member of Parliament for Winchelsea until February 1830 when he was returned for Knaresborough. However, he represented Knaresborough only until August the same year, when he became one of four representatives for Yorkshire. His support for the immediate abolition of slavery brought him enthusiastic support in the industrial West Riding. The Reverend Benjamin Godwin of Bradford devised and funded posters that appealed to Yorkshire voters who had supported William Wilberforce to support Brougham as a committed opponent of slavery[9] However, Brougham was adopted as a Whig candidate by only a tiny majority at the nomination meeting: the Whig gentry objecting that he had no connection with agricultural interests, and no connection with the county.[10] Brougham came second in the poll, behind the other Whig candidate; although the liberals of Leeds had placarded the town with claims that one of the Tory candidates supported slavery, this was strenuously denied by him.[11]

In November the Tory government led by the Duke of Wellington fell, and the Whigs came to power under Lord Grey. Brougham joined the government as Lord Chancellor, although his opponents claimed he previously stated he would not accept office under Grey.[12] Brougham refused the post of Attorney General, but accepted that of Lord Chancellor, which he held for four years. On 22 November, he was raised to the peerage as Baron Brougham and Vaux, of Brougham in the County of Westmorland.[1]


Brougham as Lord Chancellor (1830-1834)

The highlights of Brougham's time in government were passing the 1832 Reform Act and 1833 Slavery Abolition Act but he was seen as dangerous, unreliable and arrogant. Charles Greville, who was Clerk of the Privy Council for 35 years, recorded his 'genius and eloquence' was marred by 'unprincipled and execrable judgement.'[13] Although retained when Lord Melbourne succeeded Grey in July 1834, the administration was replaced in November by Sir Robert Peel's Tories. When Melbourne became Prime Minister again in April 1835, he excluded Brougham, claiming his conduct was one of the main reasons for the fall of the previous government; Baron Cottenham became Lord Chancellor in January 1836.[1]

Later life


Bust of Henry Brougham in the Playfair Library of Edinburgh University's Old College


The title page of British Constitution (1st ed., 1844), written by Brougham

Brougham was never to hold office again. However, for more than thirty years after his fall he continued to take an active part in the judicial business of the House of Lords, and in its debates, having now turned fiercely against his former political associates, but continuing his efforts on behalf of reform of various kinds. He also devoted much of his time to writing. He had continued to contribute to the Edinburgh Review, the best of his writings being subsequently published as Historical Sketches of Statesmen Who Flourished in the Time of George III.

In 1834 he was elected a foreign member of the Royal Swedish Academy of Sciences.

In 1837 Brougham presented a bill for public education, arguing that "it cannot be doubted that some legislative effort must at length be made to remove from this country the opprobrium of having done less for the education of the people than any of the more civilized nations on earth".[14]

In 1838, after news came up of British colonies where emancipation of the slaves was obstructed or where the ex-slaves were being badly treated and discriminated against, Lord Brougham stated in the House of Lords:

"The slave … is as fit for his freedom as any English peasant, aye, or any Lord whom I now address. I demand his rights; I demand his liberty without stint… . I demand that your brother be no longer trampled upon as your slave!"[15]

Brougham was elected Rector of Marischal College for 1838.[16] He also edited, in collaboration with Sir Charles Bell, William Paley's Natural Theology and published a work on political philosophy and in 1838 he published an edition of his speeches in four volumes. The last of his works was his posthumous Autobiography. In 1857 he was one of the founders of the National Association for the Promotion of Social Science and was its president at a number of congresses.

In 1860 Brougham was given by Queen Victoria a second peerage as Baron Brougham and Vaux, of Brougham in the County of Westmorland and of Highhead Castle in the County of Cumberland, with remainder to his youngest brother William Brougham (died 1886). The patent stated that the second peerage was in honour of the great services he had rendered, especially in promoting the abolition of slavery.

Family

Brougham married Mary Spalding (d. 1865), daughter of Thomas Eden and widow of John Spalding, MP, in 1821. They had two daughters, both of whom predeceased their parents, the latter one dying in 1839. Lord Brougham and Vaux died in May 1868 in Cannes, France, aged 89, and was buried in the Cimetière du Grand Jas.[1] The cemetery is up to the present dominated by Brougham's statue, and he is honoured for his major role in building the city of Cannes. His hatchment is in Ninekirks, which was then the parish church of Brougham.

The Barony of 1830 became extinct on his death, while he was succeeded in the Barony of 1860 according to the special remainder by his younger brother William Brougham.

Legacy


A brougham, of the style built to Lord Brougham's specification

He was the designer of the brougham, a four-wheeled, horse-drawn style of carriage that bears his name.

Brougham



The term "Brougham" has been used by every single American car manufacturer as well as a few foreign ones to designate a car model or trim package with richly appointed features. It refers to the elegant "Brougham" carriage popular in the 19th century. That carriage was originally built to the specifications of and named for Lord Henry Peter Brougham, 1st Baron Brougham and Vaux, a British statesman who became Lord Chancellor of Great Britain. Brother Brougham was a member of Canongate Kilwinning Lodge 2 of Edinburgh Scotland.

-- Freemasons: Tales from the Craft, by Steven L. Harrison

About Lodge Canongate Kilwinning

Lodge Canongate Kilwinning was Chartered in 1677 in the Canongate, an area of Edinburgh. It was the first known example in the world of a Lodge being granted a charter by an existing Lodge, in this case The Lodge of Kilwinning (latterly known as Mother Kilwinning). The minutes of that Lodge refer to the granting of a charter to Lodge Canongate Kilwinning on 20 December 1677.

On the 6th December 1677 Masons from the Canongate wrote to Mother Kilwinning by petition requesting permission to enter and pass persons in its name and on its behalf. This permission in the form of a Charter was duly granted on the 20th December 1677. The Canongate was home to a great number of the nobility and prosperous merchants; this was reflected in the membership of the Lodge at that time. (See About The Canongate) An indication of its rise was the fact that at this time, it was able to have built for its own use, a very fine building known as the Chapel of St John. This makes it the oldest purpose built Masonic meeting room in the world. This Masonic meeting room is very much as it was built, and is still used by the Lodge for its meetings to this day. (See About The Chapel of St John)

Reflecting the increase in interest in Freemasonry at the time, 1735 saw the initial attempts to establish a Grand Lodge of Scotland. The initiative in forming Grand Lodge was taken by Lodge Canongate Kilwinning and this was duly established in 1736. One of our members, William St. Clair of Roslin (Rosslyn), became the first Grand Master of The Grand Lodge of Scotland and his portrait adorns the wall of The Chapel of St John to this day. The earliest information of the election of a Grand Master for Scotland is here transcribed in full from the minute of the Lodge dated 29th September 1735:-

” Cannongate, the 29th Septemr. 1735. 5735-

“The Lodge having mett according to adjournment being duely form’d, this being a quarterly meeting, continued the Committee for the Laws, admitted William Montgomery, Master Mason, who pay’d as usual, and appointed David Home, William Robertson, Thomas Trotter, Robert Blissett, William Montgomery, George Crawford, & such other Members as think fitt to attend, as a Committee for framing proposals to be lay’d before the several Lodges in order to the chusing a Grand Master for Scotland, the Committee to meet to-morrow’s night at 6 o’ th’ clock, & to report against Wednesday’, to which time the Lodge stands adjourned.”

During the eighteenth century, Edinburgh was at the centre of the world of philosophical thought as the Scottish Enlightenment gathered pace. Lodge Canongate Kilwinning attracted a large number of men of learning, many of whom are recognised Enlightenment figures through their published works.

Perhaps the most famous is Robert Burns, who affiliated to Lodge Canongate Kilwinning on 1st February 1787, as recorded in our minutes (See Robert Burns and The Lodge). While this is a well reported fact by biographers, what is less known about is the large number of members of Lodge Canongate Kilwinning who had a significant influence on encouraging Burns to come to Edinburgh and publish a second edition. (See The Inauguration Painting Who’s Who)

Throughout the years, Lodge Canongate Kilwinning has played an important part in Scottish Freemasonry, and continues to do so. The Immediate Past Grand Master of the Grand Lodge of Scotland, Brother Sir Archibald Donald Orr Ewing was initiated into Freemasonry in Lodge Canongate Kilwinning in 1972. The Chapel of St John has become known around the world through the painting “The Inauguration of Robert Burns as Poet Laureate of Lodge Canongate Kilwinning, 1st February 1787”. This painting has doubtless caused controversy, much of which was instigated and exacerbated by David Murray Lyon, Past Grand Secretary when he embarked oh his “History of The Lodge of Edinburgh” circa 1873 (To find out more see “About The Inauguration Painting”)

The Lodge continues to meet eight times a year in The Chapel of St John, and practises Freemasonry under The Grand Lodge of Antient Free and Accepted Masons of Scotland. Our membership has seen a steady increase over the past decade, and is drawn from all ages (from students in their early twenties, to a number of nonagenarians) and walks of life.

It is impossible not to be moved by the atmosphere that exists in the Chapel of St John and the spirit of many famous members pervades the place. After the more formal part of the meeting, we retire to the Refectory for a meal and refreshments. The meetings and refreshment have a timeless quality and the following description of the meeting is as applicable today as it was when it was written: “Having spent the evening in a very social, affectionate and Brotherly manner as the meetings of this Lodge always have been it was adjourned till the next monthly meeting” Minute Book of Lodge Canongate Kilwinning 1st February 1787, the night on which Robert Burns was assumed a member.

The earliest Minute book of the Lodge in preservation dates from 1735. Reading through the sometimes faded and blotted paper, a fascinating story of a central part of Scotland’s history emerges. Robert Burns was perhaps the most famous of our members who graced The Chapel of St John but there are many others whose stories deserve to be retold from the perspective of their membership of Lodge Canongate Kilwinning. Over the coming months we hope to bring you some of those stories, so please bookmark this site and return for regular updates.

***

About the Canongate

Edinburgh initially grew as a result of the natural defences of a volcanic outcrop of rock on which Edinburgh Castle was built. On three sides there are sheer cliffs in excess of a hundred feet, so the only approach is via a long sloping hill which lies to the east of the Castle which provided the only possible direction of expansion as the town grew.

King David I of Scotland, while hunting in the forest of Drumsheugh, in the immediate vicinity of Edinburgh in 1128 was attacked by an enraged stag, which unhorsed him and threatened him with certain death. He raised his hands to protect himself but saw a cross between its antlers.

On seeing the cross, the King took courage and he saw the stag off. In gratitude for his miraculous deliverance, the king founded the monastery of the Holy Cross, and richly endowed it. This was the Augustinian Holyrood Abbey, located about one mile east of the castle, and the ruins of the Abbey are still in existence today.

King David I. granted to the canons of Holyroodhouse the privilege of erecting a burgh, between the town of Edinburgh and church of Holyroodhouse. Thereafter, the Stag, with a cross between its antlers, became the Coat of Arms of Canongate and may still be seen on many buildings in the area. It also forms part of the Lodge crest.
The name Canongate derives from the time when the canons of Holyrood Abbey would walk to their former residence in Edinburgh Castle, the area closest to Holyrood was known as the Canons’ Gait or Walk. The burgesses had “a power to elect annually at Michaelmas two or three bailiffs, and a treasurer, with a proper number of officers for the administration of justice,” and the said burgesses were likewise empowered to hold courts both civil and criminal.

When the city of Edinburgh was enclosed by walls in the middle ages, the wall only extended as far as St Mary Street, so the Canongate was outside the city of Edinburgh.

The reigning Sovereign often preferred to stay at the Abbey, rather than in the Castle, and in 1501 James IV (1488-1513) built a Palace for himself and his bride, Margaret Tudor (sister of Henry VIII). When the New Town of Edinburgh was built in the eighteenth century, the Canongate became somewhat rundown, as the nobility moved to the more fashionable streets to the north.

This decline continued and in the 1930s, there are reports of six and seven living in one room, each room of the house being the home of a family and twenty- four people sharing one lavatory and one water tap. There were as many as one hundred and fifty nine people living in one house on St John St. (The Kirk in the Canongate by Rev Ronald Selby Wright, Minister of Canongate Kirk from 1937-1977 and a member of Lodge Canongate Kilwinning).

When Scotland voted for a devolved Parliament in 1997, a site bordering the Canongate at Holyrood was chosen to build the award winning Parliament Building which together with a very busy tourist trade has seen the resurgence of the area again.

The picture to the left shows the foot (most easterly point) of the Canongate, with the edge of the New Parliament Building on the right, the Palace of Holyrood House, the official Edinburgh residence of the Reigning Monarch, and the remains of Holyrood Abbey to the left.

There is an atmosphere in the Canongate which is hard to describe. Great events took place in the area; many famous people rode or walked up the Canongate to Edinburgh. Perhaps it is best left to others to describe that mood. Here are a few examples from more famous writers who also felt the strong influence of the Canongate:

“Sic itur ad astra, (This is the path to heaven)” Such is the ancient motto attached to the armorial bearings of the Canongate, and which is inscribed, with greater or less propriety, upon all the public buildings, from the church to the pillory, in the ancient quarter of Edinburgh, which bears, or rather once bore, the same relation to the Good Town that Westminster does to London, being still possessed of the palace of the sovereign, as it formerly was dignified by the residence of the principal nobility and gentry.

-- Sir Walter Scott

Our claims in behalf of the Canongate are not the slightest or least interesting. We will not match ourselves except with our equals and with our equals in age only, for in dignity we admit of none. We boast being of the Court end of the town, possessing the Palace and the sepulchral remains of ancient Monarchs, and that we have the power to excite, in a degree unknown to the less honoured quarters of the city, the dark and solemn recollections of the ancient grandeur, which occupied the precincts of our venerable Abbey from the time of St David, till her deserted halls were once more glad, and her long silent echoes awakened, by the visit of our present Sovereign.

-- Sir Walter Scott

The very Canongate has a sort of sacredness in it.

-- Lord Cockburn

Who could ever hope to tell all its story, or the story of a single wynd in it?

-- JM Barrie

The way (to Holyrood) lies straight down the only great street of the Old Town, a street by far the most impressive in its character of any I have ever seen in Britain.

-- JG Lockhart.

You did not shape the mountains, nor shape the shores; and the historical houses of your Canongate, and the broad battlements of your Castle, reflect honour upon you only through your ancestors.

-- John Ruskin

The Palace of Holyrood-House stands on your left as you enter the Canongate. This is a street continued hence to the gate called Netherbow, which is now taken away; so that there is no interruption for a long mile, from the bottom to the top of the hill, on which the castle stands in a most imperial situation ….undoubtedly one of the noblest streets in Europe.

-- Tobias Smollett

The pilgrim strolls away into the Canongate… and still the storied figures of history walk by his side or come to meet him at every close and wynd. John Knox, Robert Burns, Tobias Smollett, David Hume, Dugald Stuart, John Wilson, Hugh Miller-Gray, led onward by the blythe and gracious Duchess of Queensberry, and Dr Johnson, escorted by the affectionate and faithful James Boswell, the best biographer that ever lived,- these and many more, the lettered worthies of long ago, throng into this haunted street and glorify it with the rekindled splendours of other days. You cannot be lonely here. This is it that makes the place so eloquent and so precious.

-- William Winter.

Down the street, too, often limped a little boy, Walter Scott by name, destined in after years to write its Chronicles. The Canongate once seen is never to be forgotten. The visitor starts a ghost with every step……. On the intellectual man, living or working in Edinburgh, the light comes through the stained window of the past. Today’s event is not raw or brusque; it comes draped in romantic colour, hued with ancient gules and or.

-- Alexander Smith

Hopefully, these quotations give a flavour of the magical area of Edinburgh which has been home to Lodge Canongate Kilwinning since before the granting of its Charter in 1677.

-- About Lodge Canongate Kilwinning, by Lodge Canongate Kilwinning No. 2

Brougham's patronage made the renowned French seaside resort of Cannes very popular. He accidentally found the place in 1835, when it was little more than a fishing village on a picturesque coast, and bought there a tract of land and built on it. His choice and his example made it the sanitorium of Europe. Owing to Brougham's influence the beachfront promenade at Nice became known as the Promenade des Anglais (literally, "The Promenade of the English").[17]

A statue of him, inscribed "Lord Brougham", stands at the Cannes waterfront, across from the Palais des festivals et des congrès.

Brougham holds the House of Commons record for non-stop speaking at six hours.[18]

He was present at the trial of the world's first steam powered ship on 14 October 1788 at Dalswinton Loch near Auldgirth, Dumfries and Galloway. William Symington of Wanlockhead built the two-cylindered engine for Patrick Miller of Dalswinton.[19]

Works

Brougham wrote a prodigious number of treatises on science, philosophy, and history. Besides the writings mentioned in this article, he was the author of Dialogues on Instinct; with Analytical View of the Researches on Fossil Osteology, Lives of Statesmen, Philosophers, and Men of Science of the Time of George III, Natural Theology, etc. His last work was an autobiography written in his 84th year and published in 1871.

Brougham's Political Philosophy was included on the Cambridge syllabus for History and Political Philosophy, where it was considered among the major works on the topic along with Aristotle's Politics, François Guizot's Histoire de la civilization en Europe, and Henry Hallam's Constitutional History.[20]

• Henry Brougham Brougham and Vaux (1838). Speeches of Henry Lord Brougham, Upon Questions Relating to Public Rights, Duties, and Interests: With Historical Introductions, and a Critical Dissertation Upon the Eloquence of the Ancients, Edinburgh: Adam and Charles Black, 4 vol. (online: vol. 1, 2, 3, 4)

See also

• March of Intellect

Notes

1. EB (1911).
2. Solar Phys., 2004, vol. 223, pp. 335–56.
3. W. Herschel, Phil.Trans., 1801, vol. 91, p. 265.
4. The Conference "Man in his Terrestrial and Cosmic Environment", Úpice, Czech Republic, 2010, Acad. Sci. Czech Rep., Prague.
5. Kelly, Jon, "The art of the filibuster: How do you talk for 24 hours straight?", BBC News Magazine, 12 December 2012.
6. Uelmen, Gerald. "Lord Brougham's Bromide: Good Lawyers as Bad Citizens", Loyola of Los Angeles Law Review, November, 1996.
7. Stockdale, E. (1990). "The unnecessary crisis: The background to the Parliamentary Papers Act 1840". Public Law: 30–49. p. 36.
8. Bourne (1975).
9. Historical Perspectives on the Transatlantic Slave Trade in Bradford, Yorkshire Abolitionist Activity 1787–1865, James Gregory, Plymouth University, History & Art History, Academia.edu. Retrieved 30 July 2014.
10. "Meeting of the Freeholders in the Whig Interest in York". Yorkshire Gazette. 24 July 1830. p. 3.
11. "General Election: Yorkshire Election". Manchester Courier and Lancashire General Advertiser. 7 August 1830. p. 3.
12. "NEW WRITS.—CONDUCT OF LORD BROUGHAM". Hansard House of Commons Debates. 1: cc636-49. 23 November 1830. Retrieved 20 May 2017.
13. Greville, Charles (author), Pearce, Edward (editor) (2005). The Diaries of Charles Greville. Pimlico. p. xi. ISBN 978-1844134045.
14. A. Green, Education and State Formation: The Rise of Education Systems in England, France and the USA, Macmillan, 1990
15. Quoted in the "Lawyers on the Edge" website
16. Officers of the Marischal College & University of Aberdeen, 1593-1860.
17. "Cadillac Terms and Definitions A - C". Cadillacdatabase.net. 1996. Retrieved 1 May 2012.
18. "Hansard, 8 May 1989, Column 581". HMSO. Retrieved 14 October 2008.
19. Innes, Brian (1988). The Story of Scotland.. v. 3, part 33, p. 905.
20. Collini, Stefan (1983). That Noble Science of Politics: A Study in Nineteenth-Century Intellectual History. Cambridge University Press. p. 346.

References

• This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Brougham and Vaux, Henry Peter Brougham, 1st Baron". Encyclopædia Britannica. 4 (11th ed.). Cambridge University Press. pp. 652–655.
• This article incorporates text from a publication now in the public domain: Cousin, John William (1910). "Brougham And Vaux, Henry, 1st Lord". A Short Biographical Dictionary of English Literature. London: J. M. Dent & Sons. pp. 48–49 – via Wikisource.

External links

• Reeve, Henry (1878). "Henry Brougham" . Encyclopædia Britannica. 4 (9th ed.). pp. 373–381.
• Works by Henry Brougham, 1st Baron Brougham and Vaux at Project Gutenberg
• Works by or about Henry Brougham, 1st Baron Brougham and Vaux at Internet Archive
• Hansard 1803–2005: contributions in Parliament by Henry Brougham
• All things connected with the Brougham name
• "Archival material relating to Henry Brougham, 1st Baron Brougham and Vaux". UK National Archives.
• Portraits of Henry Brougham, 1st Baron Brougham and Vaux at the National Portrait Gallery, London

[admin]

The Salem Lyceum Society
by salemweb.com
Accessed: 2/28/20

It is unlikely that any American movement has permeated the national culture as quickly and thoroughly as the lyceums in the mid-nineteenth century.

Lyceums were the brainchild of Joshua [Josiah] Holbrook, who borrowed the concept from the Mechanics Institutes he had encountered in England. Holbrook started the first lyceum in Milbury, Mass., in 1828 and before long there were 100 similar societies sprinkled throughout New England. By 1834, the number of lyceums in America had grown to 3,000.


The Lyceum Hall on Church Street, Salem

One of those lyceums was organized in Salem in January 1830. The expressed purpose of the Salem Lyceum Society was to provide "mutual education and rational entertainment" for both its membership and the general public through a biannual course of lectures, debates and dramatic readings.

While no debates were actually ever held, there were, over the next 60 years, more than 1,000 lectures on such varied themes as literature, science, politics and government, and even phrenology. The inaugural lecture, "Advantages of Knowledge," was given in February by Society President Daniel White, and followed by talks by Society Treasurer Francis Peabody, and Society Vice President Stephen C. Phillips and others. James Flint concluded this first course with three lectures on anatomy and health.

These early lectures were held in either the former Methodist Church on Sewall Street or the Universalist Church on Rust Street. In 1831, the Salem Lyceum Society bought land and erected its own building on Church Street at a cost of approximately $4,000. The new hall could accommodate 700 patrons in amphitheater-style seating and was decorated with images of Cicero, Demosthenes and other great orators of bygone days.

Lectures were held on Tuesday evenings. Admission was $1 for men and 75 cents for women, who had to be "introduced" by a male to gain entrance. Most of the early speakers, including John Pickering, Henry K. Oliver and Charles Upham, were Lyceum members and spoke gratis or for a minimal fee. The combination of unpaid lecturers and sellout crowds (most talks had to be repeated on Wednesday) enabled the Society to pay off the outstanding mortgage on its new hall in a short time.

Once free of its overhead, The Salem Lyceum Society could afford to bring in outside speakers and, over the next half century, many of the great intellects of New England found their way to the Church Street stage. Richard Henry Dana Jr. spoke on "The Reality of the Sea" and "The Importance of Cultivating the Affections," while former United States President John Quincy Adams related themes of "Faith and Government". Oliver Wendall Holmes discoursed on "Lyceums and Lyceum Lectures;" abolitionist Frederic Douglas, on "Assassination and its Lessons" shortly after President Lincoln's murder; and James Russell Lowell, on "Dante".

Salem's most famous personage, Nathaniel Hawthorne, never spoke at the Lyceum himself but, during his stint as corresponding secretary for the 1848-9 lecture series, he enlisted as lecturers many of his famous associates. Hawthorne's roster of speakers included his brother-in-law, Horace Mann, his Concord friends, Henry David Thoreau and Ralph Waldo Emerson, and his publisher, James T. Fields. Hawthorne was also responsible for the largest fee ever paid to a guest lecturer: Daniel Webster walked away with a cool $100 for his talk on "The History of the Constitution of the United States."

The record for the most appearances unquestionably belonged to Emerson, who spoke nearly 30 times in the Salem Lyceum alone. Like many other authors of the era, Emerson used Lyceum audiences to gauge the popularity of an essay or book before going to the expense of publishing it.

Over the life of The Salem Lyceum, only a half-dozen women were invited to appear on the Church Street stage. The best known was British actress Fanny Kemble, whose dramatic reading of Shakespeare's "A Midsummer Night's Dream", was a highlight of the 1849-50 course of lectures.

One of Kemble's fellow female presenters bore the appropriately Victorian name of Laura F. Dainty.


February 12, 1877, Alexander Graham Bell at the Lyceum Hall - first public demonstration of long distance telephone conversation.

Ironically, the most significant event to take place in the Lyceum Hall - Alexander Graham Bell's first public demonstration of the telephone on February 12, 1877 - was sponsored not by the Salem Lyceum Society, but by the Essex Institute.

But in the lyceum tradition, the event proved so successful and popular that it had to be repeated a few weeks later.

[admin]

The Passing of a Lyceum Father: Henry L. Slayton, Founder of the Slayton Bureau, Passes On. A Life Rich in Achievement, an Example for All Who Follow
by The Lyceumite & Talent, Volume 4
June, 1910

In a letter from Greenacre dated July 31, 1894, Vivekananda mentioned, "One Mr. Colville from Boston is here; he speaks every day, it is said, under spirit control."80 In her "Reminscences" Alice Hansbrough added:

While he was under contract with that lecture bureau (Slayton-Lyceum Bureau of Chicago] during his first visit to the West, he travelled with a very well-known spiritualist named Colville, who apparently was also under contract to the same bureau. Swamiji used to say, "If you think X is hard to live with, you should have travelled with Colville." The man seems to have had a nurse to look after him all time.81

Sarah Farmer wrote that she received the inspiration for the Greenacre Religious Conference while listening to a lecture by W.J. Colville in Boston in 1892.82 English born Wilberforce J. Colville (1859-1917), an inspirational speaker and author of little formal education, from the age of fourteen would enter into a trance and an entity would appear to speak through him. While apparently unconscious, he answered questions on a variety of subjects suggested by the audience, demonstrating knowledge he did not normally possess. Under the pressure of some foreign influence, his lips moved mechanically. At the audience's request, he frequently composed impromptu poems. Colville toured England and the United States where he settled down permanently, and authored many books on the occult.83

-- Western Admirers of Ramakrishna and His Disciples, by Gopal Stavig

Contract With Chicago Bureau for Forty Weeks Beginning Next May

J. Riley Wheelock, conductor and proprietor of Wheelock's Indian band, closed yesterday in Philadelphia, a deal with the Chicago Slayton Lyceum Bureau, wherein the band will tour to the coast next summer and the south next fall under the exclusive management of the bureau. The band will number fifty, and open its season in Chicago, in May. Mr. Wheelock is to be congratulated. We are sure his band will again be a great success.

--The Sentinel, Carlisle, Pennsylvania, 26 Oct. 1906

Of that first lyceum triumvirate – Redpath, Major Pond and Henry Slayton, the last one has just answered the call of death. Henry L. Slayton, founder of the Slayton Lyceum Bureau, and one of the fathers of the lyceum, as we know it today, died at the residence of S.S. Brown, at 6321 Kimbark Ave., Chicago, June 10. He had returned from his long sojourn in Florida but a few days. For years he had been in poor health. Coming into the unpropitious weather of the north last month he took a severe cold which aggravated his old troubles. Death came after a very short illness.

The funeral was held at the Bowen home on the afternoon of the 13th, a short service conducted by Dr. F.W. Gunsaulus. The burial was at Oakwood Cemetery. In the cemetery chapel the Dunbar Company sang “God Is Love,” and President Ott made an address on behalf of the I.L.A. [International Lyceum Association], which association laid a floral tribute on the casket of the dead man. There were a number of lyceum people present, mindful of the great work he had done.

Henry Lake Slayton was born at Woodstock, Vt., May 29, 1841. After he was graduated from college he studied law at the Albany Law School, where he was a classmate of the late President McKinley. When the war broke out he enlisted and became a lieutenant in a colored regiment of volunteers. Before being mustered out he was brevetted captain. He was offered a captaincy in the regular army, but declined. Previous to his war experience he had been a drill master, in which he obtained much distinction. His next activity was as organizer of free schools in the state of Texas, during which time he organized over fifty such schools in the Lone Star state, riding a circuit of over 10,000 miles, with headquarters at Corsicana, where he also conducted a newspaper.

He came to Chicago and had set up a law office when the great fire of 1871 swept him into the general loss. In 1873 he was married to Mina F. Gregory, daughter of Hon. and Mrs. John Gregory of Northfield, Vt., who was later known as Mina G. Slayton, elocutionist and reader. She became a general favorite, her only distinguished rival being Mrs. Scott Siddons. It was a battle of the beauties. Mr. Slayton managed his wife’s business from his law office, which was in reality the incipient Slayton Bureau, dating from 1874. The success of the bureau was emphatic, and it soon became recognized as a dominant lyceum factor. It was not long until the management of Robert G. Ingersoll’s platform business was offered this bureau, which had he accepted would have meant Slayton’s retirement from the lyceum field. It was about this time that a young orator came forward to answer Ingersoll. Mr. Slayton took his management – he was George R. Wendling – and they were associated for years.

It was in 1879 that Mr. Slayton took a partner, J. Allen Whyte, to whom we are indebted for some of the early bureau history. Mr. Whyte, who is now in the real estate and promotion business in Chicago, was successively agent, manager and partner in the bureau until 1886. In 1888 the bureau was incorporated and Byron G. Fuller purchased an interest. He retired in 1892 and Mr. Whyte again entered the company, continuing with it until 1900, when Mr. Slayton’s son Wendell P. became a member of the company. Several years later Charles L. Wagner became secretary and the bureau continued to be a strong factor in the lyceum. It was united with the Redpath less than two years ago, Mr. Slayton’s poor health urging his retirement. He lived quietly at his new home in St. Petersburg, Florida, on until his north trip with its fatal termination.

Two Associates Pay Him Tribute

Henry Slayton’s work is well done. The tributes come from far and near. He was the pioneer developer of the western field. He had the true lyceum vision. He ran a great lecture course in the city of Chicago at one time. He discovered many of the famous platformists and managed scores of the famous ones. It is not generally known that he was not only a lawyer and a teacher but also a newspaper writer and a lecturer himself.

Says his partner, Mr. Whyte: “From the day we first met until the time of his death, there was no other than the highest regard and respect between us, and I look back with feelings of profound pleasure to my association with him. In all his years in a business which made excessive demands both mental and physical, he was always the urbane gentleman, free from the nauseating ‘ego’ sometimes found in such activities. In all the period of our association no misunderstandings or bickering incident to the bureau affairs ever took place. Mr. Slayton was particularly well-fitted by brain and physique for bureau management – well poised, conservative and an able and broad thinker. His cardinal virtues were his firm integrity, sterling honesty, application and executive force. He had a very thorough knowledge of the geography of the country, location of cities and distances apart, which made him easily the foremost router of attractions.”

“Mr. Slayton had a profound contempt for dishonesty,” says Hon. George R. Wendling. “He was a charitable man – charitable with a charity that suffereth long and is kind. He gave generously not only in money but in sympathy, in forebearance, in encouragement, and he turned his back upon no applicant for favor, not even if the applicant had abused his confidence. He would have died a rich man if he had not been so kind a man.

“He was a good son, a good father, a good husband. I knew much of his life in all these relations, and in filial duty and respect, in loyalty and devotion to his wife, and in parental fondness he was a model man. After thirty years of intimacy and varied business affairs with him I can say that I respected him, that I was fond of him, that I believed in him. Now that he is dead, I honor his memory. In the deep grief of their great bereavement I sympathize with the widow and son.

Not only has the lyceum world lost an upright, capable and efficient manager, but also the community has lost a worthy citizen, the country has lost one who was a soldier and a patriot, and men of every race and creed have lost a friend.”

[admin]

Dennison Wheelock
by Wikipedia
Accessed: 2/28/20

To the late nineteenth-century West... -- its imperial power and confidence supported by belief in the theories of evolution that saw the races of the world in an ordered line of ascent from the primitive to the modern Western type -- to be "cultured" or "civilized" meant to measure up to a European norm in standards of intellectual, artistic, and material achievement. This assumption of Western superiority was evident in all nineteenth-century expositions, but never more than at Chicago. The lesson of the fair, we are told by its chroniclers, was that each nation could see its position in the hierarchy thus displayed. The clearest example of this hierarchy was the Midway Plaisance of the fair.... This was the popular carnival sector of the exposition. It was here, along with the sideshows and amusements, that most of the Asian and Third World countries were represented. Some of the more popular attractions were the street in Cairo, the Dahomey village, the Javanese village, and the Eskimos, living exhibits in an anthropological display that illustrated the "progress of man" through a racial hierarchy that culminated in the modern Western type. The Midway Plaisance was "a world gallery," a "voyage round the world and down time," where "one could drop back through every stage of humanity, European, Asiatic, African until he reaches the animal in Hegenbeck's menagerie." Or alternately, as the same writer observed, the Midway could be "viewed in ascending manner culminating in the Exposition proper." The "Exposition proper" was, of course, the White City, evidence of America's supreme position in the hierarchy. The fair was a vast anthropological object lesson in the ascent of man and the Darwinian justification of Western dominance....

in the words of one critic, "We must have standards, and Europe is that standard."...

The Columbian anniversary was also an appropriate occasion to celebrate America's divinely ordained place in world history, a vision encapsulated in a proposal for a commemorative Dome of Columbus. The scale of the dome is vast...A colossal figure of Columbus, more than six hundred feet above the ground, pointed down to his achievement, his journey represented by a line drawn across the map on the surface of the dome. The map itself was curiously oriented, inverting European primacy by placing the Americas at the apex of the world, or as close to it as possible while remaining in the view of a prehelicopter audience. Columbus's journey from Spain read as an ascent: European man reached his culmination in the United States of America. The juxtaposition of the Italian Renaissance-style pedestal and the Temple of Liberty surmounting the dome showed American civilization rising out of the pinnacle of European cultural achievement to attain even greater heights. America stood at the summit of the world, representing the accumulated accomplishments of European civilization..."The new world was the heir of all ages."...

What does the statement of the Dome of Columbus mean when placed in the domestic context of labor wars, bankrupt farmers, the problems of postemancipation blacks and displaced Indians, urban slums teeming with Jewish and Roman Catholic immigrants who could no longer be considered outside mainstream American life?...From this perspective the dome is a point of resistance, a reaffirmation of the triumph of America, the republican ideal, and also an exclusion of minorities from identification as American. American blacks were denied participation in the fair. Their petitions for an exhibition, a building, or a separate department were all rejected. Their contribution was restricted to state displays and was subject to the approval of a white committee. American Indians were included in the ethnological department, part of the display of the customs of native peoples of the world. The dome reinforced the object lessons in racial hierarchy of the Midway. At the Chicago exposition, civilization was defined not only by the West, but by a white, Protestant Christian West.

-- Presenting Japanese Buddhism to the West: Orientalism, Occidentalism, and the Columbian Exposition, by Judith Snodgrass

Contract With Chicago Bureau for Forty Weeks Beginning Next May

J. Riley Wheelock, conductor and proprietor of Wheelock's Indian band, closed yesterday in Philadelphia, a deal with the Chicago Slayton Lyceum Bureau, wherein the band will tour to the coast next summer and the south next fall under the exclusive management of the bureau. The band will number fifty, and open its season in Chicago, in May. Mr. Wheelock is to be congratulated. We are sure his band will again be a great success.

--The Sentinel, Carlisle, Pennsylvania, 26 Oct. 1906

Dennison Wheelock
Dennison Wheelock, c.1914
Born: June 14, 1871, Oneida Nation of Wisconsin
Died: March 10, 1927
Education: Carlisle Indian School, Dickinson Preparatory School
Era: Progressive era
Known for: Musician, composer, conductor, lawyer, Native American activist
Children: Richard Edmund Wheelock, Paul Wheelock, Leeland Lloyd Wheelock, Louise Frances Wheelock.
Parent(s): James A. Wheelock (father)
Sophia Doxtator (mother)

Dennison Wheelock (June 14, 1871 – March 10, 1927) was an internationally renowned Oneida band conductor and cornet soloist of the late 19th and early 20th centuries; he was also a composer.[1] Wheelock was compared at the time to John Philip Sousa, and nominated to be bandmaster of the United States Marine Band.[2] At the age of 40 he became an American Indian rights activist and attorney, and within several years was arguing cases for Indian nations at the United States Court of Claims and US Supreme Court.

Wheelock was born in the Oneida Nation of Wisconsin. He went to Pennsylvania to be educated at the Carlisle Indian School, returning later for study at Dickinson Preparatory School. Wheelock was appointed as the first Oneida bandmaster of the internationally acclaimed Carlisle Indian School Band, which performed at world fairs, expositions, and presidential inaugurals. While at the school, he composed the Sousa-inspired "Carlisle Indian School March." In 1900 he debuted his three-part symphony, Aboriginal Suite, at Carnegie Hall in New York City.

In 1911 Wheelock was among the 50 founding members of the Society of American Indians, the first national American Indian rights organization developed and run by American Indians. He had read the law and passed the bar that year, practicing first in Wisconsin. As he represented more Indian nations in his practice, he moved to Washington D.C., where he represented them in actions against the government in the United States Court of Claims and the U.S. Supreme Court. In 1980, to honor him and the celebrated Carlisle Indian Band, Dennison Wheelock's Bandstand was reconstructed on the site of the original at the U.S. Army War College in Carlisle, Pennsylvania.

Early life


Brothers Dennison and James Wheelock served as bandmasters, Carlisle Indian School, Carlisle, PA, c.1885

Dennison Wheelock was born June 14, 1871, in the Oneida Nation of Wisconsin, second child of James A. Wheelock and Sophia Doxtator.[3] He had an older brother Charles and a total of eight other brothers and sisters, and half-siblings. Dennison grew up in the 1870s and early 1880s in a poor Oneida farm community, which was faced with increasing economic pressures to harvest its timber and a federal push for the allotment of tribal lands to individual households. The Nation struggled with high alcohol consumption and tribal infighting.[4] Dennison took up the cornet after hearing his older brother, Charles, playing it. He was impressed by a visiting Tuscarora musician, who taught the youth music reading and simple composition for several months. In 1879, Seneca and Tuscarora musicians won medals of excellence at state fairs.[5] Dennison also heard the popular band music of John Philip Sousa at Wisconsin fairs. Locally, the Oneida Union Band and the Oneida National Band were prominent in community events and throughout the Midwest.[4]

Carlisle Indian School


The collaborative effort between Dickinson College and Carlisle Indian School lasted almost four decades, from the opening day to the closing of the school. Old West, Dickinson College, 1810


Dickinson College provided Carlisle Indian School students with access to preparatory and college-level education, and Dickinson professors served as chaplains and special faculty to the Indian School.



For more than 100 years, numerous Iroquois children, including Oneida, had been sent away from home to Christian schools for education. It was a tradition Wheelock likely heard about. Moor's Indian Charity School, now Dartmouth College, was founded in 1755 by Eleazar Wheelock, a Puritan minister. He established the school to train Native Americans as missionaries. Dennison's surname was adopted by an Oneida ancestor as a tribute to Wheelock.[6]Hamilton-Oneida Academy, now Hamilton College, was a seminary founded in 1793 by Presbyterian Samuel Kirkland as part of his missionary work with the Oneida in New York State, their traditional territory.[6]

The Oneida people from Wisconsin and New York constituted one of the largest Indian nation's contingents at Carlisle Indian School. Only the Lakota, Chippewa and Seneca had more students enrolled. Between 1885 and 1917, more than 500 Oneida students attended Carlisle.[6]

In January 1884 at age 13, Wheelock wrote to Captain Richard Henry Pratt, Superintendent of the Carlisle Indian School, referring to his "limited musical education" and his musical awakening.[5] In 1885, Wheelock enrolled in the Carlisle Indian School to study under Pratt.[5] Dennison excelled in the classroom, and as a champion debater; he also was a fine tenor in the choir and cornetist extraordinaire in the band. In June 1890, Dennison graduated from Carlisle.

He returned to Oneida, Wisconsin, where he started teaching and was appointed as a justice of the peace. But within a year, Wheelock returned to Carlisle. With Pratt's recommendation, he enrolled in the nearby Dickinson Preparatory School. Dickinson College provided Carlisle Indian students with access to college-level education through the Dickinson Preparatory School ("Conway Hall").[7] Only a select few of Carlisle students were recommended to this institution. Dennison attended Dickinson Preparatory school from 1891-1892.[8][9]

In 1892, Pratt appointed Wheelock as assistant clerk, working directly for him at the School. Later that year, Pratt appointed the young man as bandmaster, a position he would hold for more than eight years, until 1900.

Music at Carlisle

During the Progressive Era, from the late 19th century until the onset of World War I, Native American performers were major draws and money-makers. Millions of visitors at world fairs, exhibitions, and parades throughout the United States and Europe saw Native Americans portrayed as the vanishing race, exotic peoples, and objects of modern comparative anthropology.[10] Reformers and Progressives fought a war of words and images against the popular Wild West shows at world fairs, expositions and parades. They opposed theatrical portrayals of Wild Westers as vulgar heathen stereotypes. In contrast, Carlisle students were portrayed as a new generation of Native American leadership embracing civilization, education and industry.

Music was an important part of the Carlisle curriculum. Every student took music classes, and many received private instruction. Captain Pratt had three goals for the Carlisle musical program: to acculturate Indian school children to majority European-American culture; to use music to promote discipline, with emphasis on the drills of the popular marching bands; and to generate favorable public attention, in order to win continued political and philanthropic support and financing for the school.[11]

Development of the music program at Carlisle was supported largely by private philanthropy, rather than federal funds.[12] Around 1879, a visiting philanthropist from Boston reported hearing "tom-toms" and Indian singing in the dormitories. Pratt preferred that the "tom-toms" stopped, but said,

It wouldn't be fair to do unless I can give them something else as good, or better, on the same line. If you will give me a set of brass instruments, I will give them to the "tom-tom boys" and they can toot on them, and this will stop the "tom-tom." [12]

Pratt soon received a set of musical instruments: cornets, clarinets, and pianos from Boston.

While classical European music was emphasized at Carlisle, the students also sang and drummed traditional tribal music in their dormitories. They played samples of such music at assembly and local community programs. Later, Wheelock featured American Indian music with classical European music in his opera, Aboriginal Suite.[13]

Carlisle Indian Band


Dennison Wheelock's Bandstand, Carlisle Indian School, Carlisle, PA, 1901


The Carlisle Indian Band performed at world fairs, expositions and at every national presidential inaugural celebration until the school closed. Carlisle, PA, 1915


Carlisle Indian Students at the Centennial of the Constitution Parade, Philadelphia, PA, 1887


The Carlisle Indian Band earned an international reputation. Carlisle Indian School Band and Battalion. Carlisle, PA, c. 1911


Wheelock drew 70,000 people to a concert at Willow Grove Park, Pennsylvania, and was awarded a gold medal and a silver cup for his brilliant conducting.


First Inaugural Parade of Theodore Roosevelt, March 4, 1905. President Roosevelt waved his hat and members of the President's box rose to their feet to see the six famous Native American chiefs in full regalia on horseback, followed by the 46-piece Carlisle Indian School Band and a brigade of 350 Carlisle Cadets.

Pratt established the Carlisle Indian School band in 1880. By the time Wheelock entered the school in the mid-1880s, musical programs were a common feature of the school. Band members mastered Greig, Mozart, Rossini, Schubert and Wagner. They frequently performed at school assemblies, holiday festivities and at the Carlisle Opera House, delighting the students, teachers and administrators at the school and gaining favorable attention among the local white townspeople.[8] In 1892, Dennison was appointed bandmaster of the Carlisle Indian Band, a position he would hold for over eight years, until 1900. Wheelock was the first American Indian bandmaster at Carlisle. After his tenure, his brother James took up the baton.[14] Under the leadership of Dennison Wheelock and James Wheelock, the Carlisle Indian Band earned an international reputation of musical excellence.[15] The Carlisle Indian Band performed at world fairs, expositions, concert venues and at every national presidential inaugural celebration until the school closed. Taking over the reins of the Carlisle Indian School Band, he recruited new members. Dennison continued to perform at as a solo cornetist and his younger brother James, a student at the school, became a fixture on the "E-Clarinet. " [8] Wheelock's commitment to music extended beyond the classroom and the bandstand the Carlisle. Throughout the 1890s, he was also composing songs, popular "fluff", band music, as well as the symphony, which he finally completed in 1900.[16]

By 1894, the band and the Carlisle Women's Choir, performed throughout the East. On April 15, 1894, the New York Times did a feature on Wheelock with his portrait and band, reviewing their performance at the city's Lenox Lyceum. The review noted "few metropolitan bands can boast of greater care and accuracy in the execution of their music." "Among other offerings, the band played Mozart and Wagner as well as two selections compose by Wheelock himself: "The Carlisle Indian School March" and a piece entitled "American Medley." "The concert's patrons read as a "Who's Who" of New York's elite families, including Mrs. J. Pierpont Morgan, Mrs. Russell Sage, Mrs. James Harriman and Mrs. Elihu Root.[16]

Marriage

Louise LaChapelle (Wheelock), a Chippewa from the White Earth Reservation in northwestern Minnesota, arrived as a student at Carlisle two years earlier than Dennison. They met, courted, married and had four children. Richard Edmund Wheelock,[17] Paul Wheelock,[18] Leeland Lloyd Wheelock [19] and Louise Frances Wheelock.[20] Their first two children were born in Carlisle.

Captain Richard Henry Pratt

Captain Pratt was Dennison's mentor and school father, and Carlisle, Pennsylvania, was Dennison's second-home. Wheelock corresponded with Pratt for over 35 years and confided in each other throughout their lives. Wheelock had affection for Pratt, his wife and Carlisle. Wheelock shared Pratt's views. Both saw federal Indian boarding schools as a temporary educational formula to "uplift" the Indians, and called for the abolishment of Indian reservations and the Bureau of Indian Affairs. They focused upon the release of Indians from federal control, full citizenship, equal opportunity and education in public schools. Wheelock and Pratt had little faith in the efficacy of the Society of American Indians to make real changes, since they believed that the organization had too many BIA bureaucrats, naïve reformers from the Indian Rights Association and other "paper shooters." [21] From 1921 to 1922, Captain Pratt lobbied President Warren G. Harding to nominate Wheelock to be Commissioner of Indian affairs.[22]

James Riley Wheelock


Chief James Wheelock's Band

Under the leadership of Dennison Wheelock and James Wheelock, the Carlisle Indian Band earned an international reputation of musical excellence.[23] James Riley Wheelock was a younger brother of bandmaster Dennison Wheelock and graduated from Carlisle in 1896.[24] Like Dennis, James attended the prestigious Dickinson College Preparatory School after completing his Carlisle studies.[25] When Dennison resigned as Bandmaster in 1900, James succeeded him. In 1903, James studied music and his specialty, clarinet, in Leipzig, Germany.[26]

In 1909, James clashed with Superintendent Moses Friedman, Pratt's successor. Wheelock recruited Carlisle students to tour with his professional band during the summer, believing the experience would fit into the parameters of Carlisle's outing program. Superintendent Friedman refused, but several boys from the band attempted join Wheelock's band and had their trunks taken to the train depot. Friedman discovered the plan and the boys were locked in the guardhouse as punishment for their actions. The rest of the Carlisle Band was so resentful at these measures, they refused to perform during that evening's "salute to the flag, " a daily ritual at Carlisle. James was infuriated by Friedman's actions and charged in newspapers that the Superintendent was jealous of his band's success, was the cause of disciplinary problems at the school and that the students were illegally held in a "dungeon." Friedman responded that he had refused permission because in the past, "students indulged in the kind of dissipation and debauchery during the summer which taints and brings about an unhealthy condition in the fall when they return to school." The story made local headlines and embarrassed both Carlisle and the Office of Indian Affairs. After several weeks and an official investigation, the matter was dropped. The students who forged resistance through the flag controversy rebelled because of their intense desire to perform beyond the campus.[27]

In 1914, the Harrisburg Telegraph reported that James Riley Wheelock, director of the Enola Band, was performing in clarinet solos and was one of the best clarinet players in Pennsylvania.[28] During World War I, Wheelock was commissioned as a Second Lieutenant in the U.S. Army, where he conducted a black regimental band. After the war, he conducted the famous U.S. Indian Band and others well into the 1920s.[29]

Wheelocks at Carlisle

The Wheelocks were likely the first family of Carlisle Indian School, because there were so many of them, and they were mentioned prominently in Carlisle publications.[30] The Oneida people from Wisconsin and New York was one of the largest contingents of Indians at Carlisle, and only the Lakota, Chippewas and Senecas had more students. Between 1885 and 1917, over five hundred Oneida students attended Carlisle.[6] Of Wheelock's nine brothers, half-brothers, sisters and half sisters, only two-his oldest brother Charles, who also played the cornet, and his youngest half-brother, Harrison did not attend. In addition, several of his first and second cousins were enrolled at the school.[31] Dennison's younger brothers Hugh Wheelock and Joel Wheelock, who attended Carlisle, were also accomplished musicians, and later directed their own all-Indian bands. Sister Ida Wheelock was active in school organizations such as the Susan Longstreth Literary Society, and Martin Frederick Wheelock, a cousin of Dennison, played American football for the Carlisle Indians from 1894-1902.[32]

In August 1914, Dennison wrote Oscar Lipps, Acting Superintendent at Carlisle: "My sister, Martha Wheelock, aged twenty years, whose term expired at Flandreau, South Dakota last June, and is now with me in West De Pere, desires to be admitted to the Carlisle Indian School as a pupil. I am very anxious that she shall go if possible. She is in eighth grade. My son, Edmund is also very anxious to have the benefit of a diploma from Carlisle on account of the prestige it carries with it throughout the West." Edmund, who was born in at the Carlisle Indian School in 1896, had been attending public school in Wisconsin and doing well, but Dennison was concerned about the environment. "Unfortunately, however, De Pere is a city of less than five thousand inhabitants, yet has in the neighborhood of twenty-two, or twenty-four saloons, and on account of what is falsely termed liberal sentiment, the saloon keepers do not hold strictly to the law of the land, and as a result we see young boys very frequently under the influence of liquor." Within a month, both Edmund and Martha were attending Carlisle and active in school life and literary societies.[33]

International fame

Carlisle Indian Band


On March 28, 1900, Wheelock and the US Indian Band performed at Carnegie Hall and debuted his three part symphony titled "Aboriginal Suite." Carnegie Hall, New York City


In 1900, the Republican Guard Band of France played the Aboriginal Suite in tribute to Wheelock in absence of the Carlisle Indian Band at the Paris Exposition.

In the early years of the 20th century, Wheelock was compared to John Philip Sousa, and even nominated to be his successor as bandmaster of United States Marine Band.[2] Wheelock relished Sousa's music, known for American march music.[34]

On October 10, 1892, the 400th anniversary of Columbus landing in the New World, Wheelock's thirty-one piece Carlisle Indian Band, along with 300 Carlisle boys and girls, marched on Fifth Avenue in New York City past Washington Square.[35] The nation's newspapers praised the boys and girls for their "intelligent faces and dignified bearing." [35] "But the one that caught the crowd was the Indian band that had the delegation from Carlisle. With the smoothest harmony and in most perfect time, this band played a marching anthem as it passed the reviewing stand. Both the melody and spectacle or so when usual that the people rose to their feet and cheered again and again. The Indian boys marched with perfect step, and they came opposite President Benjamin Harrison's stand with the military precision that no pale faced organization equaled." [35]

In 1893, by the time the Carlisle contingent reached Chicago for the beginning of the Columbian Exposition, newspapers nationwide reported about Pratt and his Carlisle Indian students. Upon his return to Carlisle, Wheelock began a nationwide effort to recruit for Carlisle the most promising young Indian musicians from other boarding schools for the best talent. He also started to teach music, now being referred to as "Professor. " [16] In 1894, Wheelock along with the Carlisle Women's Choir performed throughout the East.[16] In 1896, Wheelock published the Carlisle Indian School March. Also, he presented a composition From Savagery to Civilization for the 17th anniversary celebration of the founding of Carlisle. Dennison performed as a soloist with the band, and the schools newspaper reported that the "sounds produced led up from the wild tom-tom, to curious and intricate twists and turns to the sweet and classic streams of civilized horns." [36] The composition was a prelude to Dennison's Aboriginal Suite, which he debuted in 1900 at Carnegie Hall.

The Aboriginal Suite


Carlisle Indian School March, 1896

In 1897, Wheelock traveled around the country recruiting musicians for a 70-piece, all-Indian student band to expand the Carlisle Indian Band as a new U.S. Indian Band. During this time, he completed his Aboriginal Suite, a full symphony in three parts: "Morning on the Plains", "The Lovers Song" and "Dance of the Red Men."[37] Wheelock planned to perform this symphony at the Paris Exposition of 1900 and the Pan-American Exposition of 1901 in Buffalo, New York.[38] Wheelock was thought to be influenced by the music of European composer Edvard Grieg.[36]

On March 28, 1900, Wheelock and the U.S. Indian Band performed his Aboriginal Suite at Carnegie Hall, a prestigious venue in New York City. A reviewer for Metronome reported that the concert was part of "a series being given by the organization prior to its departure for Paris, where it will demonstrate a new development in Indian civilization."[38] The band also played selections from Gounod's opera Faust (opera) and Meyerbeer's The Huguenots. The response to the concert was overwhelmingly positive: "A large and genuinely enthusiastic audience greeted the reservation musicians, forcing them to respond to repeated encores." [38]

Wheelock said in an interview,

The original Indian music is a strange thing. It is devoid of harmony, but the melody and time are there, and it is easily harmonized. Some great critics say that our aboriginal music is the same as played by all primitive people world over. Chinese music itself is built on the same principle and I am planning out the composition called the evolution of music. I hope to show the growth of harmony. First, so many musicians will come out in Indian costume, play some primitive melody. Others will follow playing something more advanced, and so on until the whole band is on stage and we are rendering the best grand opera.[39]

Six weeks later, Wheelock's 10-month-old son Paul died in Carlisle. he and Louise were grief-stricken, and the school canceled the band's appearance in Paris. In tribute to Wheelock, the National Band of France played the Aboriginal Suite for him.[38]

Haskell Indian School

In 1900, after his son died at Carlisle, Wheelock resigned his post to move his career elsewhere. He worked as a newspaperman in Green Bay, Wisconsin, and then a disciplinarian at the U.S. Indian School at Flandreau, South Dakota. Wheelock performed as guest bandmaster at Willow Grove Park, near Philadelphia, Pennsylvania. This premier venue featured Sousa and his band at the music pavilion every year but one between 1901 and 1926. On one occasion, Wheelock drew 70,000 people to a concert. He was later awarded a gold medal and a silver cup for his brilliant conducting.[39]

In 1903, Wheelock was appointed bandmaster of Haskell Indian School in Lawrence, Kansas, where his efforts were nationally acclaimed.[39] In March 1904, a review in Metronome called the band an "up-to-date aggregation of capable musicians trained in every respect for high-class concert work." "Besides performing "their own quaint Indian songs they played Gounod, Mendelssohn, Mozart and Wagner".[40]

In 1904, Wheelock's Haskell Indian Band performed at the Louisiana Purchase Exposition, known as the St. Louis World's Fair. The band performed a mixture of classical and popular music, and Wheelock's Aboriginal Suite. This included Native dances and war whoops by band members. The Carlisle Indian Band also performed at the Pennsylvania state pavilion.[41]

That year Captain Pratt was forced out of his post as superintendent at Carlisle by BIA officials. His network of philanthropists stopped donating to American Indian music, and Wheelock faced a financial struggle. He was supporting an aging father, numerous siblings, wife and son. He resigned from Haskell to seek better-paying employment.[42]

Society of American Indians


The first conference of the Society of American Indians, Ohio State University, Columbus, Ohio, 1911


Wheelock was among 50 founders of the Society of American Indians, the first national American Indian rights organization developed and run by American Indians.

Wheelock was among the 50 founders in 1911 of the Society of American Indians (1911-1923), the first national American Indian rights organization developed and run by American Indians. The Society pioneered 20th-century Pan-Indianism, the philosophy and movement promoting unity among American Indians regardless of tribal affiliation. The Society was a forum for a new generation of American Indian leaders known as Red Progressives: they were mostly prominent professionals from the fields of medicine, nursing, law, government, education, anthropology, ethnology and ministry. They shared an enthusiasm and faith in the inevitability of progress through education and governmental action. The Society met at academic institutions, maintained a Washington headquarters, conducted annual conferences, and published a quarterly journal of literature by American Indian authors. The Society promoted an "American Indian Day", and led the fight for Indians to have United States citizenship. It lobbied to have U.S. Court of Claims available to hear cases of all tribes and bands in United States.[43]

The Society of American Indians was the forerunner of modern organizations such as the National Congress of American Indians. It anticipated important Indian reforms: a major reorganization of the Indian school system in the late 1920s, the codification of Indian law in the 1930s, and the opening of the U.S. Court of Claims to all Indian nations in the 1940s.[43]

Petition to President Woodrow Wilson

In October 1914, Wheelock hosted the Society's 1914 annual convention in Madison, Wisconsin.[44] In December 1914, the Society met in Washington D.C, where its members received a first-class reception from the federal government. Commissioner of Indian Affairs Cato Sells welcomed them to the nation's capital where they toured the Bureau of Indian Affairs. He arranged for a visit to the White House to meet with President Woodrow Wilson.

Wheelock presented the president with the Society's petition asking for appointment of a three-member commission to gain US citizenship for American Indians, and for broadening jurisdiction of the U.S. Court of Claims so that it could hear all Indian nation claims against the United States.[44] He said to Wilson, "We believe that you feel, with the progressive members of your race, that it is anomalous permanently to conserve within the nation groups of people whose civic condition by legislation is different from the normal standard of American life." The outbreak of World War I impeded federal enactment of remedial Indian legislation.[45]

As an attorney, Wheelock later represented Indian nations before the U.S. Court of Claims and the U.S. Supreme Court.[44]

Law career


Wheelock represented Native American tribal nations before the US Court of Claims and the US Supreme Court.

In 1910, Wheelock decided to go into law. He took up the study of law by returning to Carlisle, Pennsylvania, where he had a wide professional network. He "reading the law" as an apprentice at the office of John Miller, head of the Cumberland County Bar Association.[46] He served as a legal apprentice to Miller.

In 1911, after completing his training, Wheelock returned to Wisconsin, and completed requirements to be admitted to the Bar. He established his residence and practice in De Pere, near the Oneida Nation of Wisconsin. Wheelock became one of the most successful attorneys in Brown and Outagamie counties. He represented both Indian and non-Indian clients, although in this period, anti-Indian sentiments were rising in North Central Wisconsin. In 1915, Dennison also led the Green Bay Concert Band, which was composed largely of non-Indian musicians.[47]

During the next decade, Wheelock expanded his practice well beyond Wisconsin. By 1923, he was specializing in representing tribal nations, ranging across the country from those in Washington State to New York, including the Nisqually, Menominee, Mohawk, and Stockbridge-Munsee Band. As he was increasingly representing these nations in claims and actions related to the federal government, he moved his law practice to Washington, DC. There he argued appellate cases before the US Supreme Court and the US Court of Claims.[48]

Later years

In 1921, Wheelock served as general manager and bandmaster of the Oneida Indian Centennial Celebration, commemorating the 100th anniversary of the tribe's migration to Wisconsin. His band performed Bizet's Carmen and Western classics. The American Indian nations of Wisconsin set up a traditional-style village, where they sold traditional baskets and other crafts, as well as Indian foods. A special grandstand was used for Indians to perform and celebrate Menominee and Oneida music and dancing.[49]

Wheelock continued his practice in Washington, DC until his death on March 10, 1927, at the age of 56.[50] He was buried in a Masonic funeral at Woodlawn Cemetery, Brown County, Wisconsin.[51] His wife Louise LaChapelle Wheelock died on January 16, 1931. She was buried next to him.

Legacy and honors


Dennison Wheelock's Bandstand, U.S. Army War College, Carlisle, Pennsylvania

• In 1980, Dennison Wheelock's Bandstand was reconstructed on the site of the original at the U.S. Army War College, Carlisle, Pennsylvania.[52] The Carlisle Barracks complex was designated a National Historic Landmark (NHL) in 1961 because of its significant history and many uses.
• On August 14, 2003, the Green Bay Concert Band played Wheelock's Aboriginal Suite at the Oneida Nation of Wisconsin. The symphony had not been performed in more than 75 years.[53][54]

Sousa on the Rez


U.S. Indian Band serenades U.S. Vice President Charles Curtis, Washington, DC, 1929

Sousa on the Rez: Marching to the Beat of a Different Drum is a half-hour documentary that explores the vibrant but little known tradition of brass band music in Indian country. The phrase "Native American music" may not suggest tubas and trumpets to many outsiders but, popularized by the Wheelock brothers, march music by composers such as John Philip Sousa has been adopted and played by Native American cultures for more than a century.[55]

References

1. Laurence M. Hauptman, "From Carlisle to Carnegie Hall: The Musical Career of Dennison Wheelock", in The Oneida Indians in the Age of Allotment, 1860-1920, (editors) Laurence M. Hauptman and Gordon L. McLester, Volume 253, The Civilization of the American Indian Series, (hereinafter "Hauptman"),(2006), p. 112. Also, see Elaine Goodale Eastman, Pratt: The Red Man's Moses, (hereinafter "Eastman"), (1935), p.212.
2. Hauptman, P. 122.
3. Dennison was baptized at the Hobart Episcopal Church. Hauptman, P. 114.
4. Hauptman, P. 114.
5. Hauptman, P. 115
6. Hauptman, P. 116.
7. [1]
8. Hauptman, P. 123.
9. In 1891, the 20-year-old Wheelock served as the Carlisle School's ambassador of goodwill, and dazzled reformers at the Lake Mohonk Conference of Friends of the Indians with a Pratt-like speech. "Hauptman, P. 121">Hauptman, P. 121
10. David R.M. Beck, The Myth of the Vanishing Race, University of Montana, 2000. L.G. Moses, Wild West Shows and the Images of American Indians, 1883-1933, (hereinafter "Wild West Shows and Images") (1996), pp.131, 140.
11. Hauptman, p.119. Federal appropriations for Carlisle decreased from $128,000 in 1891 to $110,000 in 1899, while the average student attendance rose from 754 to 878. To manage the daily operations, Pratt needed funding from outside sources, such as philanthropy, sales of student crafts, manufactures and agricultural produce, or proceeds from concerts and sports events. R.L. Brunhouse, A History of the Carlisle Indian School: A Phase of Government Indian Policy: 1879 to 1918, MA thesis, University of Pennsylvania, 1935. He sent the Carlisle Band on tour directed by Wheelock; this brought favorable publicity for the school and financial support from philanthropists. Hauptman, p.135, n.22.
12. Hauptman, P. 118.
13. On June 20, 1890, the Indian Helper, the Carlisle school publication, noted that an assembly was "enlivened by music. We had duets, singing duets, choirs singing, quartets and sextets, operatic and playing, by babies and old men, music on the horns and music without, red music and white music, and all kinds of music."Hauptman, Pp. 113–114, 116.
14. Barbara Landis, "About the Carlisle Indian Industrial School", http://www.english.illinois.edu/maps/po ... rlisle.htm.
15. Eastman, p. 212.
16. Hauptman, P. 125.
17. Richard Edmund Wheelock (December 5, 1896-October 15, 1929)
18. Paul Wheelock (August 18, 1899-May 15, 1900). Paul is buried at the relocated Indian cemetery at the US Army war College. Haupman, P. 117.
19. Leeland Lloyd Wheelock (January 28, 1902-January 26, 1903)
20. Louise Frances Wheelock (April 20, 1903-June 18, 1938)
21. Wheelock judged the BIA and reservation system as "retarding" Indian progress. Haupman, P.120,122,130.
22. Hauptman, P. 117.
23. Eastman, p. 212. Benjey, p. 308.
24. James Riley Wheelock (Unknown- Jan 11, 1941)
25. The Carlisle Arrow, Volumes 13–14, April 23, 1917. [2]
26. Journal of Band Research, Volumes 30-31, 1994, and http://arts.unl.edu/music/faculty/peter-m-lefferts.
27. John W. Troutman, "Indiana Blues: American Indians and the Politics of Music, 1879–1934, (2009), p.140-141.
28. Harrisburg Telegraph, March 10, 1914, p.2
29. Hauptman, P. 114. See Journal of Band Research, Volumes 30-31, 1994, and http://arts.unl.edu/music/faculty/peter-m-lefferts.
30. Benjey, p. 308. See Benjey, "The Wheelock Family Tree", http://tombenjey.com/2010/02/19/the-whe ... mily-tree/ and http://musescore.org/node/6645.
31. Hauptman, p.117.
32. http://musescore.org/node/6645
33. Thomas Benjey, "Dennison Wheelock sent his son to Carlisle", http://tombenjey.com/category/joel-wheelock/.
34. Bierley, Paul Edmund, "The Incredible Band of John Philip Sousa". University of Illinois Press, 2006. Sousa organized a band the year he left the U.S. Marine Band, touring from 1892–1931 and performing at 15,623 concerts
35. Hauptman, P. 124.
36. Hauptman, P. 126.
37. Haupman, P. 126.
38. Hauptman, P. 127.
39. Hauptman, P. 128.
40. Hauptman, P. 129.
41. Parezo, Nancy J. and Fowler, Don D., "The 1904 Louisiana Purchase Exposition: Anthropology Goes to the Fair", (2007), p.156.
42. Hauptman, P. 127-129.
43. Hazel W. Hertzberg, The Search for an American Indian Identity: Modern Pan-Indian Movements, Syracuse University Press, 1971, p. 117.
44. Hauptman, P. 130.
45. Linda M. Waggoner, Fire Light: The Life of Angel De Cora, Winnebago Artist, (2008), p. 229
46. http://www.cumberlandbar.com
47. Hauptman, P. 131.
48. Hauptman, pp. 129, 133. Benjey, p. 308
49. Hauptman, P. 131-132.
50. [3]
51. Hauptman, P. 133.
52. Hauptman, P. 112
53. Hauptman, p. 136.
54. See Peter M. Lefferts, "Native American Boarding School Bands and their Bandmasters" (University of Nebraska–Lincoln). The paper discusses the bands of federal Native American boarding schools during their heyday (1880s–1930s). It sketches the careers of the three most successful bandmasters: Oneida brothers Dennison and James Riley Wheelock, and European-American Nels Samuel Nelson. The paper explores how the repertoire and band dress changed to reflect government policy during these decades.
55. [4]

Further reading

• Troutman, John William, "Indian Blues: American Indians and the Politics of Music 1879–1934", University of Oklahoma Press, 2009.

External links

• Band and Battalion of the U.S. Indian School on IMDb Band and Battalion of the U.S. Indian School, (1901), a silent film documentary, was made by American Mutoscope and Biograph Company at the Carlisle Indian School. The cinematographer Arthur Marvin features a mass-band parade drill, led by the renowned Carlisle Band.[1]
• Carlisle Indian School March on YouTube
• Dennison Wheelock at Find a Grave

[admin]

Centennial Celebration: The Banquet at the Lenox Lyceum, Madison Avenue
by United States Supreme Court
1876

NEW YORK COLUMBIAN CELEBRATION, LENOX LYCEUM BANQUET

Over eight hundred persons sat down to dinner in the Lenox Lyceum, James C. Carter, Esq., of the Bar of New York, presiding and acting as toastmaster.

Across one end of the hall, on a raised platform, in an arc of the Circular Hall, was the guests’ table, in the centre of which, facing the audience, was Mr. Carter; and to the right and left of him sat twenty-four other guests, including the Justices of the Supreme Court. The other tables were ranged down the room, at right angles with the guests’ table, and were lettered from A to N. Tables A and L, at the extreme left and right, seated each twenty-six persons. Table B., next A to the left, and Table K. next L to the right, each seated fifty persons, each being nearer the centre of the room, and gaining additional length from its circular shape. Tables C, D, E, F, G, H, I and J, situated between B and K, each seated seventy-four persons. Tables M and N were in the arc of the circle opposite the guests’ table, and beyond the other tables, and seated eighteen persons each. In addition to these there was a table for the press, with accommodations for sixteen reporters. A plan of the room was given to each person. It showed the arrangements of the table, and the seat to be occupied by each person, and was accompanied by an alphabetical list, designating the table, and the number of the seat at it, assigned to each person; and it thus deprived even the most inveterate grumbler, if such is to be found in the ranks of the law, of the power of complaining that he could not find his place.

In addition to these plans, each person present was furnished with a sumptuously printed pamphlet entitled “Judicial Centennial Banquet given at the Lenox Lyceum, New York, February 4, 1890.—The New York State Bar Association, The American Bar Association, The Association of the Bar of the City of New York.” This contained the plans already referred to, and also a list of the “Invited Guests,” and another list, entitled “Members of the Associations,” with the names of those who had signified an intention to be present. The reporter has necessarily been obliged to depend upon these lists, supplemented by the personal recollections of some members of the executive committee. Although, in so large a company there may have been, and probably were, some who had intended to come, and who at the last moment stayed away; and others who also at the last moment embraced the opportunity of filling a vacated seat; yet, it is believed that the lists of committees, of invited guests and of members of the Associations present which are contained herein are substantially, if not entirely, accurate. Even name here given is to be found either among the invited guests, or among the members of the Associations, or on the plan of the seats of the tables.

At the table of the Presiding Officer were to have been seated the President, the Vice-President and the Attorney General, all of whom were, as has been said, detained in Washington. There were seated at this table the Chief Justice and Associate Justices of the Supreme Court; Mr. Justice Strong (retired); Mr. Grover Cleveland, Chairman of the Executive Committee; Mr. Matthew Hale of Albany, President of the New York State Bar Association; Mr. Henry Hitchcock of Missouri, President of the American Bar Association; Mr. Frederic R. Coudert of New York, President of the Association of the Bar of the city of New York; Mr. William H. Arnoux of New York city; Mr. Joseph H. Choate of the city of New York; Mr. Hugh J. Grant, Mayor of New York; Mr. William Maxwell Evarts, a Senator in Congress from the State of New York; Mr. Edward M. Paxson, Chief Justice of the Supreme Court of Pennsylvania; Mr. Walter B. Hill of Georgia; the Reverend Dr. William R. Huntington, Rector of Grace Church, New York City; Mr. Seth Low, President of Columbia College, New York; Mr. Chauncey M. Depew of New York; Mr. William Allen Butler of New York; and Mr. Thomas J. Semmes of Louisiana.

In addition to these there were present as guests, Mr. James H. McKenney, Clerk, and Mr. John M. Wright, Marshal, of the Supreme Court; Judge Le Baron B. Colt of the First Circuit, Judge Emile Henry Lacombe of the Second Circuit and Judge Hugh L. Bond of the Fourth Circuit, United States Circuit Judges; Judges Nathan Webb of Maine, Hoyt H. Wheeler of Vermont, Nathaniel Shipman of Connecticut, Charles L. Benedict of the Eastern District of New York, Edward T. Green of New Jersey, Leonard E. Wales of Delaware, William Butler of the Eastern District of Pennsylvania, Robert W. Hughes of the Eastern District of Virginia, John Paul of the Western District of Virginia, Robert A. Hill of the Districts of Mississippi, Henry B. Brown of the Eastern District of Michigan, J.G. Jenkins of the Eastern District of Wisconsin, Moses Hallett of Colorado and Amos M. Thayer of the Eastern District of Missouri, Judges of United States District Courts; Chief Justice William A. Richardson and Judge Lawrence Weldon of the Court of Claims; and of the Judiciary Committees of Congress, Mr. Evarts on the part of the Senate, already named, and Mr. Stewart of Vermont, Mr. Adams of Illinois, Mr. McCormick of Pennsylvania, Mr. Sherman of New York and Mr. Buchanan of New Jersey, on the part of the House of Representatives.

There were also present the following members of the Highest Appellate and other State courts, viz.: From Alabama, Chief Justice Stone and Associate Justice McClellan; California, E.W. McKinsbury, formerly Associate Justice of the Supreme Court, and representing the court; Connecticut, Chief Justice Andrews and Associate Justices Carpenter and Loomis; Delaware, Chief Justice Comegys and Associate Justices Grubb and Houston; Louisiana, Charles E. Fenner, Associate Justice of the Supreme Court; Maine, Thomas H. Haskell and Lucilius A. Emergy, Associate Justices of the Supreme Judicial Court of that State; Michigan, John W. Champlin, Chief Justice of the Supreme Court, and Charles D. Long, Associate Justice; New Jersey, Alexander T. McGill, Chancellor of the State, and Manning W. Knapp, Jonathan Dixon and Charles G. Garrison, Judges of the Supreme Court, and Abraham C. Smith, Judge of the Court of Errors and Appeals; New York, William C. Ruger, Chief Judge of the Court of Appeals, and Charles Andrews, Rufus W. Peckham, Robert Earl, Francis M. Finch, John C. Gray and Denis O’Brien, Associate Judges; David L. Follett, Chief Judge of the Second Division of the Court of Appeals, and George B. Bradley, Joseph Potter, Irving G. Vaun and Alton B. Parker, Associate Judges of the Second Division of the Court of Appeals and Gorham Parks, Clerk of the Court of Appeals; George C. Barrett, John R. Brady, Charles Daniels, Willard Bartlett, Abraham R. Lawrence and George P. Andrews, Justices of the Supreme Court of the State of New York; Frederick Smyth, Recorder of the city of New York; John Sedgwick, Chief Judge of the Superior Court of the city of New York, and George L. Ingraham, John J. Freedman, Richard O’Gorman, Charles H. Traux and P. Henry Dugro, Judges of that court; Richard L. Larremore, Chief Judge of the Court of Common Pleas of the city of New York, and Joseph F. Daly, Henry Wilder Allen and Henry W. Bookstaver, Judges of that court; North Dakota, Guy C. H. Corliss, Chief Justice of the Supreme Court; Pennsylvania, James P. Sterrett, Henry Green, Silas M. Clark, Henry W. Williams and James T. Mitchell, Associate Justices of the Supreme Court; Rhode Island, Thomas Durfee, Chief Justice of the Supreme Court, and Pardon E. Tillinghast and John H. Stiness, Associate Justices of that court; Tennessee, Horace H. Lurton, Associate Justice of the Supreme Court; Virginia, Lunsford L. Lewis, President of the Court of Appeals.

There were also present, as guests: J. Sloat Fassett, President pro tem. of the Senate of the State of New York; W.T. Davis, Lieutenant Governor of Pennsylvania; Alfred C. Chapin, Mayor of the city of Brooklyn; A.S. Webb, President of the College of the City of New York; General William T. Sherman, U.S.A.; Right Reverend Henry C. Potter, D.D., LL.D., D.C.L., Bishop of New York; Reverend Morgan Dix, D.D., D.C.L., Rector of Trinity Church, New York; Reverend Talbot W. Chambers, Pastor of the Collegiate Reformed Dutch Church of the city of New York; Reverend W.M. Taylor, D.D., Pastor of Tabernacle Congregational Church, New York City; Reverend R.S. MacArthur, D.D., Pastor of Calvary Baptist Church, New York City; Reverend Henry Van Dyke, D.D., Pastor of Brick Presbyterian Church, New York City; Reverend George Alexander D.D., Pastor of University Place Presbyterian Church; Archdeacon Alexander Mackay-Smith, D.D.; Thomas F. Bayard, ex-Secretary of State; George F. Danforth; John A. King, President of the New York Historical Society; Irving Browne, Editor Albany Law Journal; Patrick Mallon, President Cincinnati Bar Association; Elijah H. Norton, ex-Chief Justice of Missouri; John D. Crimmins of New York; James Legendre of New Orleans; Cyrus W. Field of New York; Professor Theodore W. Dwight of New York; Dr. Sieveking of Hamburg, Germany.

In addition to the twenty-four persons who sat at the chairman’s table, and to the sixteen reporters who sat at the reporters’ table, about eight hundred persons sat in the body of the hall.

Around the hall, from one end of the stage to the other, were two tiers of boxes. The lower tier was in part given up to the ladies accompanying the court and other guests. The boxes in the upper tier were taken by members of the bar associations.

The first toast of the evening was to “The President,” to which it had been arranged that the President should respond. In his absence the company drank the toast standing, and there was no reply.

To the second toast, “The Supreme Court,” Mr. Justice Harlan answered as follows:

ADDRESS OF MR. JUSTICE HARLAN. IN RESPONSE TO THE TOAST, “THE SUPREME COURT OF THE UNITED STATES.”

MR. PRESIDENT:

The toast you have read suggests many reflections of interest. But when an attempt is made to give shape to them, in my own mind, the fact confronts me that every line of thought most appropriate to this occasion has been covered by addresses delivered, in another place, by distinguished members of the bar, and by an eminent jurist responding on behalf of the Supreme Court of the United States. They have left nothing to be added respecting the organization, the history, the personnel, or the jurisdiction of that tribunal. It is well that those addresses are to be preserved in permanent form for the delight and instruction of all that are to come after us; especially those who, as judges and lawyers, will be connected with the administration of justice. I name the lawyers with the bench, because upon them, equally with the judges, rests the responsibility for an intelligent determination of causes in the courts, whether relating to public or to private rights. As the bench is recruited from the bar, it must always be that as are the lawyers in any given period, so, in the main, are the courts before which they appear. Upon the integrity, learning and courage of the bar largely depends the welfare of the country of which they are citizens; for, of all members of society, the lawyers are best qualified by education and training to devise the methods necessary to protect the rights of the people against the aggressions of power. But they are, also, in the best sense, ministers of justice. It is not true, as a famous lawyer once said, that an advocate, in the discharge of his duty, must know only his client. He owes a duty to the court of which he is an officer, and to the community of which he is a member. Above all, he owes a duty to his own conscience. He misconceives his high calling if he fails to recognize the fact that fidelity to the court is not inconsistent with truth and honor, or with a fearless discharge of duty to his client. It need scarcely be said in this presence that the American Bar have met all the demands that the most scrupulous integrity has exacted from gentlemen in their position.

In the addresses today much was said of the Supreme Court of the United States that was gratifying as well to those now members of that tribunal as to all who take pride in its history. But, Mr. President, whatever of honor has come to that court for the manner in which it has discharged the momentous trust committed to it by the Constitution must be shared by the bar of America. “Justice, sir,” (I use the words of Daniel Webster,) “is the great interest of man on earth. It is the ligament which holds civilized beings and civilized nations together. Wherever her temple stands, and so long as it is duly honored, there is a foundation for social security, general happiness, and the improvement and progress of our race. And whoever labors on this edifice with usefulness and distinction, whoever clears its foundations, strengthens its pillars, adorns its entablatures, or contributes to raise its august dome still higher in the skies, connects himself, in name and fame and character, with that which is and must be as durable as the frame of human society.” The Temple of Justice which has been reared in this fair land is largely the work of our lawyers. If there be security for life, liberty and property, it is because the lawyers of America have not been unmindful of their obligations as ministers of justice. Search the history of every State in the Union, and it will be found that they have been foremost in all movements having for their object the maintenance of the law against violence and anarchy; the preservation of the just rights both of the government and of the people.

I read recently a brief speech by Mr. Gladstone, at a banquet given many years ago in honor of the great French advocate, Berryer. He had visited the south of Europe, and witnessed there much cruel oppression of the people. The executive power, he said, not only had broken the law, but had established in its place a system of arbitrary will. He found, to use his own words, that the audacity of tyranny, which had put down chambers and municipalities and extinguished the press, had not been able to do one thing – to silence the bar. He, himself, heard lawyers in courts of justice, undismayed by the presence of soldiers, and in defiance of despotic power, defend the cause of the accused with a fearlessness that could not have been surpassed. He was moved, on that occasion, to say of the English Bar, what may be truly said of the American Bar, that its members are inseparable from our national life; from the security of our national institutions.

It has been said of some of the judgments of the Supreme Court of the United States that they are not excelled by any ever delivered in the judicial tribunals of any country. Candor, however, requires the concession that their preparation was preceded by arguments at its bar of which may be said, what Mr. Justice Buller observed of certain judgments of Lord Mansfield, that they were of such transcendent power that those who heard them were lost in admiration “at the strength and stretch of the human understanding.”

Mr. President, I am unwilling to pass from this subject without saying what it is but just to say, that the bar of this imperial State has furnished its quota – aye more than its quota, to the army of great lawyers and advocates, who, by their learning, eloquence and labors, have aided the courts of the Union, as well as those of the States, in placing our constitutional system upon foundations which, it is hoped, are to endure for ages. Not to speak of the living, and not to name all the dead who have done honor to the legal profession in this State, I may mention Alexander Hamilton, “formed for all parts, in all alike he shined, variously great,” William H. Seward, John C. Spencer, Thomas Addis Emmet, John Wells, George Wood, Joshua A. Spencer, Benjamin F. Butler, Daniel Lord, John Duer, James T. Brady, Ogden Hoffman, Charles O’Conor and Roscoe Conkling. Gentlemen of the bar of New York, you have in these and other great names upon the roll of lawyers and advocates given to the country by your State, an inheritance beyond all price.

But, sir, while the Supreme Court of the United States is indebted to the bar of the country for its invaluable aid in the administration of justice, it is still more indebted to the highest courts of the several States, and to the Circuit and District Courts of the Union. Many distinguished members of those courts – judges whose learning and integrity are everywhere recognized – have honored this occasion by their presence. But it is a most felicitous circumstance that we have with us the full bench of the New York Court of Appeals, of whose bar we are guests upon this occasion. Who can adequately estimate, who can overstate the influence for good upon American jurisprudence which has been exerted by the learned judgments delivered by those who have graced the bench of this proud State? Kent, Livingston, Thompson, Spencer, Jones, Nelson, Oakley, Savage, Walworth, Marcy, Bronson, Denio and Selden, not to mention others, will be remembered as long as the science of law has votaries. If what they wrote were obliterated altogether from our judicial history, a void would be left in American jurisprudence that could not be filled. Indeed, the history of American law could not well be written without referring to the judgments and writings of those eminent jurists.

And here it is appropriate to say that the duty of expounding the Constitution of the United States has not devolved alone upon the courts of the Union. From the organization of our government to the present time that duty has been shared by the courts of the States. Congress has taken care to provide that the original jurisdiction of the courts of the Union of suits at law and in equity arising under the Constitution and laws of the United States, or under treaties with foreign countries, shall be concurrent with that of the courts of the several States. This feature of our judicial system has had much to do with creating and perpetuating the feeling that the government of the United States is not a foreign government, but a government of the people of all the States, ordained by them to accomplish objects pertaining to the whole country, which could not be efficiently achieved by any government except one deriving its authority from all the people.

As we stand tonight in this commercial metropolis, where the government created by the Constitution was organized, and where the supreme judicial tribunal of the Union held its first session, it is pleasant to remember that all along its pathway that court has had the cordial cooperation and support of the highest court of this, the most powerful of all the States. The Supreme Court of the United States, and the highest court of New York, have not always reached the same conclusions upon questions of general law, nor have they always agreed as to the interpretation of the Constitution of the United States. But, despite these differences, expressed with due regard to the dignity and authority of each tribunal, they have stood together in maintaining these vital principles enunciated by the Supreme Court of the United States:

That while the preservation of the States, with authority to deal with matters not committed to national control, is fundamental in the American constitutional system, the Union cannot exist without a government for the whole;

That the Constitution of the United States was made for the whole people of the Union, and is equally binding upon all the courts and all the citizens;

That the general government, though limited as to its objects, is yet supreme with respect to those objects, is the government of all, its powers are delegated by all, it represents all, and acts for all; and,

That America has chosen to be, in many respects and to many purposes, a nation, and for all these purposes her government is complete, to all these objects it is competent.

Mr. President, a few words more. The members of the Supreme Court of the United States will return to their post of duty, with grateful thanks for the opportunity given them to participate in these Centennial exercises. It has been good for us to be here. You have given us, gentlemen, renewed reason to think that the court of which we are members is regarded with affection and confidence by the bar of the country, and that as long as it shall be equal to the tremendous responsibilities imposed upon it, that affection and confidence will not be withdrawn.

We have met here to celebrate the organization of that court, in this city, one hundred years ago – a tribunal fitly declared to be the living voice of the Constitution. Within that period the progress of the nation in all that involves the material prosperity and the moral elevation of the people, has exceeded the most sanguine expectations of those who laid the foundations of our government. But its progress in the knowledge of the principles upon which that government rests, and must continue to rest, if it is to accomplish the beneficent ends for which it was created, is not less marvelous. It was once thought by statesmen whose patriotism is not to be doubted, that the power committed to the courts of the Union, especially to the Supreme Court of the United States, would ultimately destroy the independence, within their respective spheres, of the coordinate departments of the national government, and even endanger the existence and authority of the state governments. But the experience of a century, full of startling political and social changes, has shown not only that those apprehensions were groundless, but that the Father of our Country was right when he declared, in a letter to the first Chief Justice of the United States, that the judicial department was the keystone of our political fabric. Time has grandly vindicated that declaration. All now admit that the fathers did not err when they made provision, in the fundamental law, for “one Supreme Court,” with authority to determine, for the whole country, the true meaning and scope of that law. The American people, after the lapse of a century, have a firm conviction that the elimination of that court from our constitutional system would be the destruction of the government itself, upon which depends the success of the experiment of free institutions resting upon the consent of the governed. That those institutions, which have answered “the true ends of government beyond all precedent in human history,” may be preserved in their integrity; that our country may, under all circumstances, be an object of supreme affection by those enjoying the blessings of our republican government; and that the court whose organization you have assembled to commemorate may, in its membership as well as in its judgments, always meet the just expectations of the people, is the earnest wish of those to whom you have, on this occasion, done so much honor.

The third toast was “The Congress”; answered by Mr. Senator Evarts. The fourth was “The Judiciary of the States”; acknowledged by Chief Justice Paxson, of the Supreme Court of the State of Pennsylvania. The fifth was “The Common Law”; to which Mr. Walter B. Hill of Georgia responded. Mr. Wayne McVeagh of Pennsylvania was to have spoken to the sixth toast, “The Bar”; in his absence the reply was made by Mr. Joseph H. Choate of new York. The Reverend Dr. Huntington, Rector of Grace Church, New York, responded to the seventh, “The Clergy”; Mr. Seth Low, President of Columbia College, to the eighth, “The University”; and Mr. Chauncey M. Depew of New York, to the ninth, “Our Clients.”

NOTE.

MEMBERS OF THE ASSOCIATIONS PRESENT, ACCORDING TO THE OFFICIAL LISTS.

[Not included here]

[admin]

Belief in Reincarnation Tied to Memory Errors
by Melinda Wenner
Live Science
April 06, 2007

People who believe they have lived past lives as, say, Indian princesses or battlefield commanders are more likely to make certain types of memory errors, according to a new study.

The propensity to make these mistakes could, in part, explain why people cling to implausible reincarnation claims in the first place.

Researchers recruited people who, after undergoing hypnotic therapy, had come to believe that they had past lives.

Subjects were asked to read aloud a list of 40 non-famous names, and then, after a two-hour wait, told that they were going to see a list consisting of three types of names: non-famous names they had already seen (from the earlier list), famous names, and names of non-famous people that they had not previously seen. Their task was to identify which names were famous.

The researchers found that, compared to control subjects who dismissed the idea of reincarnation, past-life believers were almost twice as likely to misidentify names. In particular, their tendency was to wrongly identify as famous the non-famous names they had seen in the first task. This kind of error, called a source-monitoring error, indicates that a person has difficulty recognizing where a memory came from.

Power of suggestion

People who are likely to make these kinds of errors might end up convincing themselves of things that aren’t true, said lead researcher Maarten Peters of Maastricht University in The Netherlands. When people who are prone to making these mistakes undergo hypnosis and are repeatedly asked to talk about a potential idea—like a past life—they might, as they grow more familiar with it, eventually convert the idea into a full-blown false memory.

This is because they can’t distinguish between things that have really happened and things that have been suggested to them, Peters told LiveScience.

Past life memories are not the only type of implausible memories that have been studied in this manner. Richard McNally, a clinical psychologist at Harvard University, has found that self-proclaimed alien abductees are also twice as likely to commit source monitoring errors.

Creative minds

As for what might make people more prone to committing such errors to begin with, McNally says that it could be the byproduct of especially vivid imagery skills. He has found that people who commonly make source-monitoring errors respond to and imagine experiences more strongly than the average person, and they also tend to be more creative.

“It might be harder to discriminate between a vivid image that you’d generated yourself and the memory of a perception of something you actually saw,” he said in a telephone interview.

Peters also found in his study, detailed in the March issue of Consciousness and Cognition, that people with implausible memories are also more likely to be depressed and to experience sleep problems, and this could also make them more prone to memory mistakes.

And once people make this kind of mistake, they might be inclined to stick to their guns for spiritual reasons, McNally said. “It may be a variant expression of certain religious impulses,” he said. “We suspect that this might be kind of a psychological buffering mechanism against the fear of death.”

[admin]

Hermann Adler
by Wikipedia
Accessed: 3/2/20

The [World Parliament of Religions], as described in its published objectives, sought answers not simply to domestic issues but to "the great problems of the present age," although even here the centrality of America is apparent in the repetition of Bonney's listing of, as examples, "temperance, labour, education, wealth and poverty." It aimed not just for domestic harmony but for "securing permanent international peace." The World's Parliament of Religions had grown from Bonney's vision of a fellowship of liberal, humanist theists to a great international event bringing "together in conference, for the first time in history, the leading representatives of the great historic religions of the world." He specifically desired representatives not simply of Judaism but of "the Brahman, Buddhist, Confucian, Parsee, Mohammedan" faiths as well. In this expanded vision the heathen were now welcome, but for what purpose? The text adopted for the World's Parliament of Religions had been suggested by the Reverend H. Adler, chief rabbi of the British Empire: "Have we not all one Father? Hath not one God created us?" It confirmed Bonney's ecumenical vision for the United States of America but did nothing to accommodate Buddhists.

-- Presenting Japanese Buddhism to the West: Orientalism, Occidentalism, and the Columbian Exposition, by Judith Snodgrass

Rabbi Hermann Adler CVO
Hermann Adler, by H. S. Mendelssohn ca. 1900
Title: Chief Rabbi of the United Hebrew Congregations of the Commonwealth
Personal
Religion: Judaism
Jewish leader
Predecessor: Nathan Marcus Adler
Successor: Joseph Hertz
Synagogue: Bayswater Synagogue
Position: Chief Rabbi
Organisation: United Hebrew Congregations of the Commonwealth
Began: 1891
Ended: 1911


Adler caricatured by Spy for Vanity Fair, 1904

Hermann Adler HaKohen CVO (30 May 1839 – 18 July 1911) was the Chief Rabbi of the British Empire from 1891 to 1911. The son (and successor as Chief Rabbi) of Nathan Marcus Adler, the 1911 Encyclopædia Britannica writes that he "raised the position [of Chief Rabbi] to one of much dignity and importance."

Biography

Naftali (Hermann) Adler was born in Hanover. Like his father, he had both a rabbinical education and a university education in Germany, and like him he subscribed to a modernised orthodoxy. He attended University College School in London from 1852–54 and rabbinical college in Prague. He graduated from Leipzig in 1862 with a PhD.[1] He later received honorary degrees from Scottish and English universities, including Oxford.

Rabbinic career

He was head of the congregation of Bayswater Synagogue, Paddington, during his father's lifetime, and his father's assistant from the time his father's health began to deteriorate in 1879, before succeeding him on his death in 1891.

In 1909 he was appointed a Commander of the Royal Victorian Order (CVO).[2]

Once he was having a lunch with British Catholic cardinal Herbert Vaughan. The cardinal asked the rabbi "Now, Dr. Adler, when may I have the pleasure of helping you to some ham?" The rabbi responded: "At Your Eminence's wedding".[3]

Adler wrote extensively on topics of Anglo-Jewish history and published two volumes of sermons. He was a vigorous defender of his co-religionists and their faith, as well as their sacred scriptures.[4]

He is buried in the Willesden United Synagogue Cemetery in London.

See also

• List of British Jews

References

1. Gilman D. C. et al. The New International Encyclopedia, Dodd, Mead and Company, New York 1905, pp.119-120. Accessed 25 July 2014 at Archive.org
2. London Gazette Issue 28263 pp.4856-7
3. Lawrence Jeffrey Epstein (1989). A treasury of Jewish anecdotes. p. 8. Retrieved 2010-04-03.
4. Jung, Leo (ed.) "Three Chief Rabbis", Cecil Roth in Jewish Leaders, (Jerusalem 1953)

External links

• Hermann Adler at Find a Grave
• Hermann Adler: Chief Rabbi
• Articles on the British Chief Rabbinate

[admin]

William Fairfield Warren
by Wikipedia
Accessed: 3/2/20

Just how important was the carnival aspect of the Asian presence and how calculated was it? W. F. [William Fairfield] Warren, president of Boston University, wrote in response to the idea of the [World Parliament of Religions], apparently confirming a suggestion made to him in Barrows's letter, that "even a museum of idols and objects used in ceremonial worship would attract beyond any other museum. Models and illustrations of the great temples of the world and of the world's history would be in a high degree instructive. Add to these things the living word of living teachers, and the whole world may well pause to listen." Is it mere coincidence that Barrows subsequently invited these "living teachers" of exotic religions? Or that the official record was profusely illustrated with photographs of ritual objects, great temples, and Oriental practitioners? Of the nonportrait illustrations only twelve are Christian, and these are the great monuments: St. Paul's Cathedral, Westminster Abbey, St. Peter's in Rome, and the cathedrals of St. Petersburg, Worcester, Milan. Non-Christian religions are also represented by major buildings, among which is the Pearl Mosque in Delhi, Mandalay Pagoda, and the Temple of Heaven in Peking. There are rather more photographs of "heathen" curiosities such as those labeled "The Burning Ghat at Calcutta," "A Group of Fakirs," "A Chinese Idol," "Hindus at Devotion," and of assorted poorly dressed Oriental devotees. The abiding impression from thumbing through the volume is one of contrast between the cathedrals soaring toward heaven and the earthbound and materially backward heathen. The illustrated history echoed the message of the Midway, the object lesson in the transition from the primitive to the sublime.

-- Presenting Japanese Buddhism to the West: Orientalism, Occidentalism, and the Columbian Exposition, by Judith Snodgrass

William Fairfield Warren (March 13, 1833 – December 7, 1929) was the first president of Boston University.

Biography

Born in Williamsburg, Massachusetts, he graduated from Wesleyan University, Middletown, Connecticut (1853), and there became a member of the Mystical Seven.

The Mystical Seven is a society founded in 1837 at Wesleyan University in Middletown, Connecticut. There are two separate groups. Members are called Mystics.

The Mystical Seven was founded in 1837, just six years after the founding of Wesleyan University. It was recognized by the university on October 16, 1837. It was Wesleyan's first society...

The society was especially known for the quality of its arcana. "Never have I seen anything so original, so quaint, so completely unique, or irresistible in its solemn humor, as the Mystical Seven initiation and the ceremonies of its meetings." A similar commentator noted that the Mystical Seven, "in some respects [was] among the most ambitious efforts at creating a college secret society with a good ritual."

The Mystical Seven also had a serious academic and philosophical aspect, including public events like bringing Ralph Waldo Emerson to speak at the campus...

The Mystical Seven expanded to several other universities. The chapters of the society were recognized as "temples", with the "Temple of the Wand" being the parent chapter at Wesleyan...Henry Branham brought the society from Wesleyan to Emory, and there interested in membership the president of the university, Augustus Baldwin Longstreet, the humorist author of Georgia Scenes...When Longstreet moved his family to Oxford, Mississippi to become president of the University of Mississippi, they created the Temple of the Star at Mississippi.

-- Mystical Seven (Wesleyan), by Wikipedia

He later studied at Andover Theological Seminary and at Berlin and Halle. He entered the New England Conference in 1855 and was professor of systematic theology in the Methodist Episcopal Missionary Institute at Bremen, Germany (1860–1866). He was acting president of the Boston University School of Theology (1866–1873), president of Boston University (1873–1903), and dean of the Boston University School of Theology (1903–1911). After 1873 he was also professor of comparative theology and philosophy of religion. He published:

• The True Key of Ancient Cosmology (1882)
• Paradise Found—the Cradle of the Human Race at the North Pole (1885)
• The Quest of the Perfect Religion (1886)
• In the Footsteps of Arminius (1888)
• The Story of Gottlieb (1890)
• Religions of the World and the World Religion (1900)
• The Earliest Cosmologies (1909)
• The Universe as Pictured in Milton's Paradise Lost (1915)

When Boston University was chartered in 1869, he helped make it the first university in the country fully open to women. He also helped create Wellesley College in 1870. He was the brother of Henry White Warren.

William was married to Harriet Merrick Warren, the first editor of The Heathen Woman's Friend. He died on December 7, 1929, at the age of 96.

Cradle of the Human Race at the North Pole

Warren wrote a book promoting his belief that the original centre of mankind once sat at the North Pole entitled Paradise Found: The Cradle of the Human Race at the North Pole (1885). In this work Warren placed Atlantis at the North Pole, as well as the Garden of Eden, Mount Meru, Avalon and Hyperborea.[1] Warren believed all these mythical lands were folk memories of a former inhabited far northern seat where man was originally created.[2]

Warren's identification of Atlantis with the North Pole was maintained by positioning Atlas in the far north by mapping out ancient Greek cosmology. Warren equated the primordial Titan Atlas of Greek mythology who supported the Heavens on his shoulders (or supported the earth on a pillar) to the Atlas described in Plato's dialogue Critias as the first ruler of Atlantis (Critias, 114a). In Warren's view, all the axis mundi or cosmic-axis of ancient legends (Yggdrasil, Irminsul and Atlas' pillar) had to be in the far north "at the top of the world":

...To locate these in right mutual relations, one must begin by representing to himself the earth as a sphere or spheroid, and as situated within, and concentric with, the starry sphere, each having its axis perpendicular, and its north pole at the top. The pole-star is thus in the true zenith, and the heavenly heights centring about it are the abode of the supreme god or gods.[2]

Warren noted how Homer, Virgil and Hesiod all placed Atlas or his world pillar at the "ends of the earth", meaning in his view the far northern arctic regions, while Euripides related Atlas to the Pole Star. Therefore, in Warren's view Atlantis sat in the far north, at the North Pole, since the Atlas in his ancient Greek cosmological mapping stood in the far northern zenith, under the Pole Star.

Bal Gangadhar Tilak, an Indian nationalist and historian, quotes extensively from this book and presents his own studies of Vedas and Persian Avesta in his book THE ARCTIC HOME IN THE VEDAS arguing for the presence of ancient humans in the Arctic.

References

1. Paradise Found: Index of Subjects. Sacred-texts.com. Retrieved on February 2, 2012.
2. Paradise Found: Part Fourth: Chapter I. Ancient Cosmology and Mythical Geography. Sacred-texts.com. Retrieved on February 2, 2012.

External links

• Women Helping Younger Women Since 1876.
• W.F. WARREN DIES, NOTED EDUCATOR; President Emeritus and a Founder of Boston University Was in His 97th Year. WIDELY KNOWN ORGANIZER Helped Start Wellesley College and Other Institutions—Was Also a Prominent Theologian. New York Times

[admin]

Mystical Seven (Wesleyan)
by Wikipedia
Accessed: 3/2/20

This article is about the intercollegiate society founded at Wesleyan University. For the University of Missouri secret society, see Mystical Seven (Missouri).

Mystical Seven
Information
Founded: July 17, 1837, Wesleyan University
Founders: Hamilton Brewer, Francis A. Bates, Sidera Chase, David B. Jennings, John H. Rolston, Samuel Henry Ward, Hiram Willey.
Color(s): Violet, Indigo, Blue, Green, Yellow, Orange, and Red; or simply White
Temples: Eleven, of which two currently exist.

The Mystical Seven is a society founded in 1837 at Wesleyan University in Middletown, Connecticut. There are two separate groups. Members are called Mystics.

Early history

The Mystical Seven was founded in 1837, just six years after the founding of Wesleyan University. It was recognized by the university on October 16, 1837.[1] It was Wesleyan's first society, founded a half year before Eclectic (May 1838). Of the seven founding members, senior Hamilton Brewer was recognized as primus inter pares behind the establishment of the society. The members met each week at their meeting space in the furnished attic of Wesleyan's North College. The society began Wesleyan's first student publication, The Classic, in 1840.[2]

The Mystical Seven is always referred to as a society, but it is one of the early college fraternities. Through the 1840s and 1850s it was a peer organization with Wesleyan's Eclectic Society, Psi Upsilon, Alpha Delta Phi and Chi Psi. However, instead of Greek references, it chose Hebraic. I.K.A. at Trinity (1829), and Skull and Bones at Yale (1832), were other nearby non-Greek inspired college fraternities.

From about 1856 to 1865 the Mystical Seven was partners in the Alpha Eating Club with the Eclectic Society.[3]

The society was especially known for the quality of its arcana. "Never have I seen anything so original, so quaint, so completely unique, or irresistible in its solemn humor, as the Mystical Seven initiation and the ceremonies of its meetings."[4] A similar commentator noted that the Mystical Seven, "in some respects [was] among the most ambitious efforts at creating a college secret society with a good ritual."[5]

The Mystical Seven also had a serious academic and philosophical aspect, including public events like bringing Ralph Waldo Emerson to speak at the campus, or later Orestes Brownson, whose address to the society was later published as "Social Reform: An Address Before the Society of the Mystical Seven".[6]

The Mystical Seven was the first college fraternal organization to admit women, and initiated several during the 1840s. Later a law was enacted in the society that allowed the wife of a member to become initiated at that member's discretion.

The Mystical Seven expanded to several other universities. The chapters of the society were recognized as "temples", with the "Temple of the Wand" being the parent chapter at Wesleyan. In 1841, the first temple was founded outside of Wesleyan, when Mystical Seven was established at Emory University.[2] Henry Branham brought the society from Wesleyan to Emory, and there interested in membership the president of the university, Augustus Baldwin Longstreet, the humorist author of Georgia Scenes. Branham later became Longstreet's son-in-law. Longstreet, his two daughters, and his two sons-in-law were all eventually made Mystics. When Longstreet moved his family to Oxford, Mississippi to become president of the University of Mississippi, they created the Temple of the Star at Mississippi.[7] Historical accounts conflict as to whether or not the Temple of the Wand recognized the legitimacy of any of the other temples founded throughout southern universities. Most were established by one another, with Emory being the only one that may have had a direct tie back to the Wesleyan temple.[8]

• Temple of the Wand – Wesleyan University – 1837
• Temple of the Sword – Emory University – 1841–1860
• Temple of the Wreath (first) – Transylvania University – 1843–1844
• Temple of the Skull – University of Georgia – 1846–1854
• Temple of the Star – University of Mississippi – 1848–1878
• Temple of the Wreath – Centenary College – 1849–1861
• Temple of the Scroll & Pen – Genesee College – 1855–1871
• Temple of the Hands and Torch – University of Virginia – 1868–1885
• Temple of the Serpent – Cumberland University – 1867–1873
• Temple of the Star and of the South – University of North Carolina – 1884–1885 (founded by Temple of the Hands and Torch)
• Temple of the Sword and Shield – Davidson College – 1884–1885 (founded by Temple of the Hands and Torch)

The Transylvania temple was destroyed in the Mexican War. The Wesleyan, Emory, Centenary, and Georgia temples did not survive the Civil War. The Genesee temple did not survive the closing of the college. The Mississippi temple did not survive campus politics.

The Mississippi temple did create the Virginia temple, but did not pass to it the traditions of the society.

Influences on other organizations

Since the Mystical Seven introduced the idea of the college fraternity into the South, it had considerable influence on the development of organizations in the Antebellum South. All private college societies were, for a time, called 'Mystic Associations' in Georgia.[9] A competitor society called W.W.W. was designed on principles more similar to the Mystical Seven than to Northern college fraternities.[10] It has also been assumed that a society for adult men, not connected to colleges and universities, called the Order of Heptasophs, was at least organized on principles parallel to the Mystical Seven, if not by alumni of the Mystical Seven themselves. The resemblances of the ceremonies of the two societies "cannot be given at length; but they leave little room for doubt that...the Heptasophs or Seven Wise Men...is an indirect descendent of the Mystical Seven college fraternity."[11]

Mystic Seven Fraternity and Phi Theta Alpha

In the early 1880s, the Virginia temple was virtually alone. In 1884, it created chapters at North Carolina and Davidson. In the following year, it reconstituted itself as the Mystic Seven Fraternity, and also used the name Phi Theta Alpha.[12] This new society was led by Cooper D. Schmidt. The fraternity had lost almost all the traditions of the older society. It also had a publication, The Mystic Messenger, which published articles including annual reports and history of the society, and some questioned why the society even had such a distinctive, non-Greek letter name. This three-chapter organization began negotiations with Beta Theta Pi in 1888, and merged with Beta Theta Pi in 1889.[13]

Subsequent history at Wesleyan

The Mystical Seven society became dormant at Wesleyan in 1861;[14] it had not been meeting as a society since 1858. In 1867, a petitioning group for a Delta Kappa Epsilon chapter claimed initiation into the Mystical Seven for the purposes of securing a DKE charter, which was successful.[15]

In 1868, the DKE members formed a new society called Owl & Wand, which was to be a senior society and use the premises of the old Mystical Seven (the attic of North College). As a senior society, it took as members individuals who were already members of four-year college fraternities,[16] and was considered an 'honorary'. In 1890, the Owl & Wand group, without any knowledge of the workings of the Mystical Seven or an intent to restore them, claimed to be the older society.[17] The senior society died off in the 1960s. In 1970-71, some Mystical Seven alumni restarted the society, and at a time when historically single-sex student groups were pressured to become coed, the new Mystical Seven embraced this change, which helped it to survive a decade that was detrimental to many other student societies and fraternities. The society as it was rebuilt in the 1970s has continued successfully to the present day.

During the 1980s, a group of students also decided to re-establish the original society. Much work was employed in reconstructing the practices of the original society including the addition of much written material from several sources. The two Mystical Seven groups clashed during 1990, (and again in 2001), in a dispute over which group was legitimate. Today, the two groups co-exist with little interaction with one another.

The meeting place of the senior society Mystical Seven on Wyllys Avenue, known as the Mystic Templum, was gutted by fire in 1995. The building remained boarded up until it was razed in the summer of 2007. The seven-sided building, with seven-sashed windows and a seven-paneled door, had been dedicated in 1912.

Notable alumni

Wesleyan Alumni:[18][19]

• Augustus Baldwin Longstreet, President of Emory University (1840–1848), President of Centenary College (1848–1849), President of University of Mississippi (1850–1856)[7]
• Miles Tobey Granger, judge and U.S. Congressman (1887–1889)
• William Henry Huntington, Paris correspondent of the New York Tribune (1858–1878)
• Orestes Augustus Brownson, Transcendentalist author
• Robert Carter Pitman, President of Massachusetts Senate (1869)
• Samuel Nelles, first President of Victoria University in the University of Toronto (1884–1887)
• Edward Gayer Andrews, Methodist Bishop (1876–1904)
• Alonzo Jay Edgerton, U.S. Senator from Minnesota (1881–1883)
• Henry White Warren, Massachusetts legislature, Methodist Bishop (1880–1912)
• William Fairfield Warren, first President of Boston University (1873–1903)
• David J. Brewer, Associate Justice of the United States Supreme Court (1890–1910; nephew of founder Hamilton Brewer)

Other a:

• John Brown Gordon, Major General, Confederate States of America, (1846-1848), University of Georgia, Temple of The Skull and Bones
• L. Q. C. Lamar, Associate Justice of the United States Supreme Court (1888–1893)[20]

Notes

1. Price, 25.
2. Judson, Robert (2002-04-19). "Secret societies: past & present". Wesleyan Argus.
3. Alumni Record of Wesleyan University, Annals, Frank W. Nicholson, ed., 1883 edition, pg. xcviii
4. Price, 16.
5. Stevens, 356.
6. Social Reform: An Address Before the Society of the Mystical Seven, August 7, 1844. Boston: Waite, Pearce, & Co. 1844. p. 42.
7. Sansing, David G. (1999). The University of Mississippi: A Sesquicentennial History. Jackson, MS: University Press of Mississippi. p. 63. ISBN 9781578060917.
8. Wyatt-Greene, Benjamin. "Mystical 7: A History". Wesleyan History Project. Archived from the original on 2009-03-29. Retrieved 2008-07-21.
9. "James R. Thomas". Emory University Housing. Retrieved 2008-07-21.
10. Stevens, 364.
11. Stevens, 179.
12. Constitution of the Mystic Seven Fraternity. Charlottesville, Virginia: Blakey & Prout, Steam Book & Job Printers. 1885., available at University of Illinois fraternity archives; see finding aid at http://www.library.uiuc.edu/archives/uasfa/4102055.pdf
13. Brown, James Taylor (1917). Catalogue of Beta Theta Pi (9 ed.). pp. vi.
14. Stevens, 178.
15. See the 1866 Olla Podrida.
16. See the May 1868 Wesleyan Argus.
17. See the 1889 Olla Podrida.
18. Price, 54 ff.
19. Careers published in Nicolson, F. W., Orange Judd, eds. (1883). Alumni Record of Wesleyan University, Middletown, Conn. Middletown, Connecticut: Press of Avery Rand.
20. Wade, John Donald (1924). Augustus Baldwin Longstreet: A Study of the Development of Culture in the South. New York: Macmillan. pp. 254–264. ISBN 9781432594909.

References

• Price, Carl Fowler (1937). The Mystical Seven, Wesleyan University, 1837-1937. Middletown, Connecticut: James D. Young.
• Stevens, Albert C. (1907). Cyclopedia of Fraternities: A Compilation of Existing Authentic Information and the Results of Original Investigation as to the Origin, Derivation, Founders, Development, Aims, Emblems, Character, and Personnel of More Than Six Hundred Secret Societies in the United States. E. B. Treat and Company.