document_title: Pledge of Allegiance (United States)

question_text: when did god get added to the pledge of allegiance

text: Pledge of Allegiance (United States)

text: Recital[edit]

text: Congressional sessions open with the recital of the Pledge, as do many government meetings at local levels, and meetings held by many private organizations. It is also commonly recited in school at the beginning of every school day, although the Supreme Court has ruled in West Virginia State Board of Education v. Barnette that students cannot be compelled to recite the Pledge, nor can they be punished for not doing so. All states except four (Hawaii, Iowa, Vermont and Wyoming) give time for the pledge to be recited as part of the school day.[8] A number of states, including Ohio and Texas, have adopted state flag pledges of allegiance to be recited after this.[9]

text: The United States Flag Code states:

text: The Pledge of Allegiance to the Flag—"I pledge allegiance to the Flag of the United States of America, and to the Republic for which it stands, one Nation under God, indivisible, with liberty and justice for all."[10]—should be rendered by standing at attention facing the flag with the right hand over the heart. When not in uniform men should remove any non-religious headdress with their right hand and hold it at the left shoulder, the hand being over the heart. Persons in uniform should remain silent, face the flag, and render the military salute. Members of the Armed Forces not in uniform and veterans may render the military salute in the manner provided for persons in uniform.[2]

text: Origins[edit]

text: Balch and Bellamy pledges[edit]

text: The Pledge of Allegiance, as it exists in its current form, was composed in August 1892 by Francis Bellamy (1855–1931), who was a Baptist minister, a Christian socialist,[11][12] and the cousin of socialist utopian novelist Edward Bellamy (1850–1898). There did exist a previous version created by Rear Admiral George Balch, a veteran of the Civil War, who later become auditor of the New York Board of Education. Balch's pledge, which existed contemporaneously with the Bellamy version until the 1923 National Flag Conference, read:

text: We give our heads and hearts to God and our country; one country, one language, one flag![3]

text: Balch was a proponent of teaching children, especially those of immigrants, loyalty to the United States, even going so far as to write a book on the subject and work with both the government and private organizations to distribute flags to every classroom and school.[3][13] Balch's pledge, which predates Bellamy's by 5 years and was embraced by many schools, by the Daughters of the American Revolution until the 1910s, and by the Grand Army of the Republic until the 1923 National Flag Conference, is often overlooked when discussing the history of the Pledge.[14] Bellamy, however, did not approve of the pledge as Balch had written it, referring to the text as "too juvenile and lacking in dignity."[15] The Bellamy "Pledge of Allegiance" was first published in the September 8 issue of the popular children's magazine The Youth's Companion as part of the National Public-School Celebration of Columbus Day, a celebration of the 400th anniversary of Christopher Columbus's arrival in the Americas. The event was conceived and promoted by James B. Upham, a marketer for the magazine, as a campaign to instill the idea of American nationalism in students and to sell flags to public schools.[16] According to author Margarette S. Miller, this campaign was in line both with Upham's patriotic vision as well as with his commercial interest. According to Miller, Upham "would often say to his wife: 'Mary, if I can instill into the minds of our American youth a love for their country and the principles on which it was founded, and create in them an ambition to carry on with the ideals which the early founders wrote into The Constitution, I shall not have lived in vain.'"[17]

text: Bellamy's original Pledge read:

text: I pledge allegiance to my Flag and the Republic for which it stands, one nation, indivisible, with liberty and justice for all.[1][18]

text: The Pledge was supposed to be quick and to the point. Bellamy designed it to be recited in 15 seconds. As a socialist, he had initially also considered using the words equality and fraternity[16] but decided against it, knowing that the state superintendents of education on his committee were against equality for women and African Americans.[19]

text: Francis Bellamy and Upham had lined up the National Education Association to support the Youth's Companion as a sponsor of the Columbus Day observance and the use in that observance of the American flag. By June 29, 1892, Bellamy and Upham had arranged for Congress and President Benjamin Harrison to announce a proclamation making the public school flag ceremony the center of the Columbus Day celebrations. This arrangement was formalized when Harrison issued Presidential Proclamation 335. Subsequently, the Pledge was first used in public schools on October 12, 1892, during Columbus Day observances organized to coincide with the opening of the World's Columbian Exposition in Chicago, Illinois.[20]

text: Bellamy's account[edit]

text: In his recollection of the creation of the Pledge Francis Bellamy said, "At the beginning of the nineties patriotism and national feeling was (sic) at a low ebb. The patriotic ardor of the Civil War was an old story ... The time was ripe for a reawakening of simple Americanism and the leaders in the new movement rightly felt that patriotic education should begin in the public schools."[15] James Upham "felt that a flag should be on every schoolhouse,"[15] so his publication "fostered a plan of selling flags to schools through the children themselves at cost, which was so successful that 25,000 schools acquired flags in the first year (1892-93).[15]

text: As the World's Columbian Exposition—also known as the Chicago World's Fair—was set to celebrate the 400th anniversary the arrival of Christopher Columbus in the Americas, Upham sought to link the publication's flag drive to the event, "so that every school in the land ... would have a flag raising, under the most impressive conditions."[15] Bellamy was placed in charge of this operation and was soon lobbying "not only the superintendents of education in all the States, but [he] also worked with governors, Congressmen, and even the President of the United States."[15] The publication's efforts paid off when Benjamin Harrison declared Wednesday October 12, 1892, to be Columbus Day for which The Youth's Companion made "an official program for universal use in all the schools."[15] Bellamy recalled that the event "had to be more than a list of exercises. The ritual must be prepared with simplicity and dignity."[15]

text: Edna Dean Proctor wrote an ode for the event, and "There was also an oration suitable for declamation."[15] Bellamy held that "Of course, the nub of the program was to be the raising of the flag, with a salute to the flag recited by the pupils in unison."[15] He found "There was not a satisfactory enough form for this salute. The Balch salute, which ran, "I give my heart and my hand to my country, one country, one language, one flag," seemed to him too juvenile and lacking in dignity."[15] After working on the idea with Upham, Bellamy concluded, "It was my thought that a vow of loyalty or allegiance to the flag should be the dominant idea. I especially stressed the word 'allegiance'. ... Beginning with the new word allegiance, I first decided that 'pledge' was a better school word than 'vow' or 'swear'; and that the first person singular should be used, and that 'my' flag was preferable to 'the.'"[15] Bellamy considered the words "country, nation, or Republic," choosing the last as "it distinguished the form of government chosen by the founding fathers and established by the Revolution. The true reason for allegiance to the flag is the Republic for which it stands."[15] Bellamy then reflected on the sayings of Revolutionary and Civil War figures, and concluded "all that pictured struggle reduced itself to three words, one Nation indivisible."[15]

text: Bellamy considered the slogan of the French Revolution, Liberté, égalité, fraternité ("liberty, equality, fraternity"), but held that "fraternity was too remote of realization, and … [that] equality was a dubious word."[15] Concluding "Liberty and justice were surely basic, were undebatable, and were all that any one Nation could handle. If they were exercised for all. they involved the spirit of equality and fraternity."[15]

text: After being reviewed by Upham and other members of The Youth's Companion, the Pledge was approved and put in the official Columbus Day program. Bellamy noted that, "In later years the words 'to my flag' were changed to 'to the flag of the United States of America' because of the large number of foreign children in the schools."[15] Bellamy disliked the change, as "it did injure the rhythmic balance of the original composition."[15]

text: Changes[edit]

text: In 1906, The Daughters of the American Revolution's magazine, The American Monthly, listed the "formula of allegiance" as being the Balch Pledge of Allegiance, which reads:[14]

text: I pledge allegiance to my flag, and the republic for which it stands. I pledge my head and my heart to God and my country. One country, one language and one flag.

text: In subsequent publications of the Daughters of the American Revolution, such as in 1915's "Proceedings of the Twenty-Fourth Continental Congress of the Daughters of the American Revolution" and 1916's annual "National Report," the Balch Pledge, listed as official in 1906, is now categorized as "Old Pledge" with Bellamy's version under the heading "New Pledge."[21][22] However, the "Old Pledge" continued to be used by other organizations until the National Flag Conference established uniform flag procedures in 1923.

text: In 1923, the National Flag Conference called for the words "my Flag" to be changed to "the Flag of the United States," so that new immigrants would not confuse loyalties between their birth countries and the United States. The words "of America" were added a year later. The United States Congress officially recognized the Pledge for the first time, in the following form, on June 22, 1942:[23]

text: I pledge allegiance to the flag of the United States of America, and to the Republic for which it stands, one Nation indivisible, with liberty and justice for all.

text: Addition of "under God"[edit]

text: Louis Albert Bowman, an attorney from Illinois, was the first to suggest the addition of "under God" to the pledge. The National Society of the Daughters of the American Revolution gave him an Award of Merit as the originator of this idea.[24][25] He spent his adult life in the Chicago area and was chaplain of the Illinois Society of the Sons of the American Revolution. At a meeting on February 12, 1948,[24] he led the society in reciting the pledge with the two words "under God" added. He stated that the words came from Lincoln's Gettysburg Address. Although not all manuscript versions of the Gettysburg Address contain the words "under God", all the reporters' transcripts of the speech as delivered do, as perhaps Lincoln may have deviated from his prepared text and inserted the phrase when he said "that the nation shall, under God, have a new birth of freedom." Bowman repeated his revised version of the Pledge at other meetings.[24]

text: In 1951, the Knights of Columbus, the world's largest Catholic fraternal service organization, also began including the words "under God" in the Pledge of Allegiance.[26] In New York City, on April 30, 1951, the board of directors of the Knights of Columbus adopted a resolution to amend the text of their Pledge of Allegiance at the opening of each of the meetings of the 800 Fourth Degree Assemblies of the Knights of Columbus by addition of the words "under God" after the words "one nation." Over the next two years, the idea spread throughout Knights of Columbus organizations nationwide. On August 21, 1952, the Supreme Council of the Knights of Columbus at its annual meeting adopted a resolution urging that the change be made universal, and copies of this resolution were sent to the President, the Vice President (as Presiding Officer of the Senate), and the Speaker of the House of Representatives. The National Fraternal Congress meeting in Boston on September 24, 1952, adopted a similar resolution upon the recommendation of its president, Supreme Knight Luke E. Hart. Several State Fraternal Congresses acted likewise almost immediately thereafter. This campaign led to several official attempts to prompt Congress to adopt the Knights of Columbus policy for the entire nation. These attempts were eventually a success.[27]

text: In 1952, Holger Christian Langmack wrote a letter to President Truman suggesting the inclusion of "under God" in the Pledge of Allegiance. Langmack was a Danish philosopher and educator who came to the United States in 1911. He was one of the originators of the National Prayer Breakfast and a religious leader in Washington, D.C. President Truman met with him along with several others to discuss the inclusion of "under God" just before "with liberty and justice."[citation needed]

text: At the suggestion of a correspondent, Representative Louis C. Rabaut (D-Mich.), of Michigan sponsored a resolution to add the words "under God" to the Pledge in 1953.[citation needed]

text: Before February 1954, no endeavor to get the pledge officially amended had succeeded. The final successful push came from George MacPherson Docherty. Some American presidents honored Lincoln's birthday by attending services at the church Lincoln attended, New York Avenue Presbyterian Church by sitting in Lincoln's pew on the Sunday nearest February 12. On February 7, 1954, with President Eisenhower sitting in Lincoln's pew, the church's pastor, George MacPherson Docherty, delivered a sermon based on the Gettysburg Address entitled "A New Birth of Freedom." He argued that the nation's might lay not in arms but rather in its spirit and higher purpose. He noted that the Pledge's sentiments could be those of any nation: "There was something missing in the pledge, and that which was missing was the characteristic and definitive factor in the American way of life." He cited Lincoln's words "under God" as defining words that set the United States apart from other nations.[citation needed]

text: President Eisenhower had been baptized a Presbyterian very recently, just a year before. He responded enthusiastically to Docherty in a conversation following the service. Eisenhower acted on his suggestion the next day and on February 8, 1954, Rep. Charles Oakman (R-Mich.), introduced a bill to that effect. Congress passed the necessary legislation and Eisenhower signed the bill into law on Flag Day, June 14, 1954.[28] Eisenhower stated:[29]

text: From this day forward, the millions of our school children will daily proclaim in every city and town, every village and rural school house, the dedication of our nation and our people to the Almighty.... In this way we are reaffirming the transcendence of religious faith in America's heritage and future; in this way we shall constantly strengthen those spiritual weapons which forever will be our country's most powerful resource, in peace or in war.

text: The phrase "under God" was incorporated into the Pledge of Allegiance on June 14, 1954, by a Joint Resolution of Congress amending § 4 of the Flag Code enacted in 1942.[28]

text: On October 6, 1954, the National Executive Committee of the American Legion adopted a resolution, first approved by the Illinois American Legion Convention in August 1954, which formally recognized the Knights of Columbus for having initiated and brought forward the amendment to the Pledge of Allegiance.[27]

text: Even though the movement behind inserting "under God" into the pledge might have been initiated by a private religious fraternity and even though references to God appear in previous versions of the pledge, author Kevin Kruse asserts that this movement was an effort by corporate America to instill in the minds of the people that capitalism and free enterprise were heavenly blessed. Kruse acknowledges the insertion of the phrase was influenced by the push-back against atheistic communism during the Cold War, but argues the longer arc of history shows the conflation of Christianity and capitalism as a challenge to the New Deal played the larger role.[30]

text: Salute[edit]

text: Swearing of the Pledge is accompanied by a salute. An early version of the salute, adopted in 1887, known as the Balch Salute, which accompanied the Balch pledge, instructed students to stand with their right hand outstretched toward the flag, the fingers of which are then brought to the forehead, followed by being placed flat over the heart, and finally falling to the side.[3]

text: In 1892, Francis Bellamy created what was known as the Bellamy salute. It started with the hand outstretched toward the flag, palm down, and ended with the palm up. Because of the similarity between the Bellamy salute and the Nazi salute, which was adopted in Germany later, the United States Congress stipulated that the hand-over-the-heart gesture as the salute to be rendered by civilians during the Pledge of Allegiance and the national anthem in the United States would be the salute to replace the Bellamy salute. Removal of the Bellamy salute occurred on December 22, 1942, when Congress amended the Flag Code language first passed into law on June 22, 1942.[31] Attached to bills passed in Congress in 2008 and then in 2009 (Section 301(b)(1)of title 36, United States Code), language was included which authorized all active duty military personnel and all veterans in civilian clothes to render a proper hand salute during the raising and lowering of the flag, when the colors are presented, and during the National Anthem.[32]

text: Music[edit]

text: A musical setting for "The Pledge of Allegiance to the Flag" was created by Irving Caesar, at the suggestion of Congressman Louis C. Rabaut whose House Resolution 243 to add the phrase "under God" was signed into law on Flag Day, June 14, 1954.[33]

text: The composer, Irving Caesar, wrote and published over 700 songs in his lifetime. Dedicated to social issues, he donated all rights of the musical setting to the U.S. government, so that anyone can perform the piece without owing royalties.[34][35]

text: It was sung for the first time on the floor of the House of Representatives on Flag Day, June 14, 1955, by the official Air Force choral group, the "Singing Sergeants". By Resolution in the House of Representatives (the Senate concurring), passed July 29, 1955, the U.S. Government Printing Office was authorized to print and distribute the song sheet together with a history of the pledge as delineated in the Resolution.[36]

text: Other musical versions of the pledge have since been copyrighted, including by Beck (2003), Lovrekovich (2002 and 2001), Roton (1991), Fijol (1986), and Girardet (1983).[37]

text: Controversy[edit]

text: In 1940, the Supreme Court, in Minersville School District v. Gobitis, ruled that students in public schools, including the respondents in that case—Jehovah's Witnesses who considered the flag salute to be idolatry—could be compelled to swear the Pledge. In 1943, in West Virginia State Board of Education v. Barnette, the Supreme Court reversed its decision. Justice Robert H. Jackson, writing for the 6 to 3 majority, went beyond simply ruling in the precise matter presented by the case to say that public school students are not required to say the Pledge on narrow grounds, and asserted that such ideological dogmata are antithetical to the principles of the country, concluding with:[38]

text: If there is any fixed star in our constitutional constellation, it is that no official, high or petty, can prescribe what shall be orthodox in politics, nationalism, religion, or other matters of opinion or force citizens to confess by word or act their faith therein. If there are any circumstances which permit an exception, they do not now occur to us.

text: In a later case, the 11th Circuit Court of Appeals held that students are also not required to stand for the Pledge.[39]

text: Requiring or promoting of the Pledge on the part of the government has continued to draw criticism and legal challenges on several grounds.

text: One objection[40] states that a democratic republic built on freedom of dissent should not require its citizens to pledge allegiance to it, and that the First Amendment to the United States Constitution protects one's right to refrain from speaking or standing, which itself is also a form of speech in the context of the ritual of pledging allegiance.[39] Another objection lies in the fact that the people who are most likely to recite the Pledge every day, small children in schools, cannot really give their consent or even completely understand the Pledge they are making.[41]

text: Many other objections have been raised since the addition of the phrase "under God" to the Pledge in 1954. Critics[42] contend that a government requiring or promoting this phrase violates protections against the establishment of religion guaranteed in the Establishment Clause of the First Amendment.

text: In 2004, linguist Geoffrey Nunberg criticized the addition of "under God" for a different reason. The original supporters of the addition thought that they were simply quoting Lincoln's Gettysburg Address. However, Nunberg has pointed out that to Lincoln and his contemporaries, "under God" meant "God willing" and they would have found its use in the Pledge of Allegiance grammatically incorrect and semantically odd.[43][44]

text: Legal challenges[edit]

text: Prominent legal challenges were brought in the 1930s and 1940s by Jehovah's Witnesses, a denomination whose beliefs preclude swearing loyalty to any power other than God,[45] and who objected to policies in public schools requiring students to swear an oath to the flag. They objected on the grounds that their rights to freedom of religion as guaranteed by the Free Exercise Clause of the First Amendment were being violated by such requirements. The first case was in 1935, when two children, Lillian and William Gobitis, ages ten and twelve, were expelled from the Minersville, Pennsylvania, public schools in 1935 for failing to salute the flag and recite the Pledge of Allegiance.[46][47]

text: In a 2002 case brought by atheist Michael Newdow, whose daughter was being taught the Pledge in school, the Ninth Circuit Court of Appeals ruled the phrase "under God" an unconstitutional endorsement of monotheism when the Pledge was promoted in public school. In 2004, the Supreme Court heard Elk Grove Unified School District v. Newdow, an appeal of the ruling, and rejected Newdow's claim on the grounds that he was not the custodial parent, and therefore lacked standing, thus avoiding ruling on the merits of whether the phrase was constitutional in a school-sponsored recitation. On January 3, 2005, a new suit was filed in the U.S. District Court for the Eastern District of California on behalf of three unnamed families. On September 14, 2005, District Court Judge Lawrence Karlton ruled in their favor. Citing the precedent of the 2002 ruling by the Ninth Circuit Court of Appeals, Judge Karlton issued an Order stating that, upon proper motion, he would enjoin the school district defendants from continuing their practices of leading children in pledging allegiance to "one Nation under God."[48]

text: A bill, H.R. 2389, was introduced in Congress in 2005 which, if enacted into law, would have stripped the Supreme Court and most federal courts of the power to consider any legal challenges to the government's requiring or promoting of the Pledge of Allegiance. H.R. 2389 was passed by the House of Representatives in July 2006, but failed after the Senate did not take up the bill. This action is viewed in general as court stripping by Congress of the constitutional power of the Judiciary. Even if a similar bill is enacted, its practical effect may not be clear: proponents of the bill have argued that it is a valid exercise of Congress's power to regulate the jurisdiction of the federal courts under Article III, Section 2 of the Constitution, but opponents question whether Congress has the authority to prevent the Supreme Court from hearing claims based on the Bill of Rights, since amendments postdate the original text of the Constitution and may thus implicitly limit the scope of Article III, Section 2. Judges and legal analysts have voiced serious concerns, noting that if Congress can strip or remove from the judicial branch the ability to determine if legislation is constitutional, the constitutional balance of powers we have come to rely on to prevent the tyrannical abuse of power by our federal government will have been seriously disturbed and rendered non-functional.[49]

text: Mark J. Pelavin, former Associate Director of the Religious Action Center of Reform Judaism,[50] objected to court stripping in regard to the Pledge of Allegiance:[51]

text: Today's House adoption of the so-called "Pledge Protection Act" is a shameful effort to strip our federal courts of their ability to uphold the rights of all Americans. By removing the jurisdiction of federal courts, including the Supreme Court, from cases involving the Pledge, this legislation sets a dangerous precedent: threatening religious liberty, compromising the vital system of checks and balances upon which our government was founded, and granting Congress the authority to strip the courts' jurisdiction on any issue it wishes. Today, the issue was the Pledge of Allegiance, but tomorrow it could be reproductive rights, civil rights, or any other fundamental concern.

text: In 2006, in the Florida case Frazier v. Alexandre, a federal district court in Florida ruled that a 1942 state law requiring students to stand and recite the Pledge of Allegiance violates the First and Fourteenth Amendments of the U.S. Constitution.[52] As a result of that decision, a Florida school district was ordered to pay $32,500 to a student who chose not to say the pledge and was ridiculed and called "unpatriotic" by a teacher.[53]

text: In 2009, a Montgomery County, Maryland, teacher berated and had school police remove a 13-year-old girl who refused to say the Pledge of Allegiance in the classroom. The student's mother, assisted by the American Civil Liberties Union of Maryland, sought and received an apology from the teacher, as state law and the school's student handbook both prohibit students from being forced to recite the Pledge.[54]

text: On March 11, 2010, the United States Court of Appeals for the Ninth Circuit upheld the words "under God" in the Pledge of Allegiance in the case of Newdow v. Rio Linda Union School District.[55][56] In a 2–1 decision, the appellate court ruled that the words were of a "ceremonial and patriotic nature" and did not constitute an establishment of religion.[55] Judge Stephen Reinhardt dissented, writing that "the state-directed, teacher-led daily recitation in public schools of the amended 'under God' version of the Pledge of Allegiance... violates the Establishment Clause of the Constitution."[57]

text: On November 12, 2010, in a unanimous decision,[58] the United States Court of Appeals for the First Circuit in Boston affirmed a ruling by a New Hampshire lower federal court which found that the pledge's reference to God does not violate non-pledging students' rights if student participation in the pledge is voluntary.[59] A United States Supreme Court appeal of this decision was denied on June 13, 2011.[60][61]

text: In September 2013, a case was brought before the Massachusetts Supreme Judicial Court, arguing that the pledge violates the Equal Rights Amendment of the Constitution of Massachusetts.[62] In May 2014, Massachusetts' highest court ruled that the pledge does not discriminate against atheists, saying that the words "under God" represent a patriotic, not a religious, exercise.[63]

text: In February 2015 New Jersey Superior Court Judge David F. Bauman dismissed a lawsuit, ruling that "… the Pledge of Allegiance does not violate the rights of those who don't believe in God and does not have to be removed from the patriotic message."[64] The case against the Matawan-Aberdeen Regional School District had been brought by a student of the district and the American Humanist Association that argued that the phrase “under God” in the pledge created a climate of discrimination because it promoted religion, making non-believers “second-class citizens.” In a twenty-one page decision, Bauman wrote, "Under [the association members'] reasoning, the very constitution under which [the members] seek redress for perceived atheistic marginalization could itself be deemed unconstitutional, an absurd proposition which [association members] do not and cannot advance here."[64] Bauman said the student could skip the pledge, but upheld a New Jersey law that says pupils must recite the pledge unless they have “conscientious scruples” that do not allow it.[65][66] He noted, “As a matter of historical tradition, the words ‘under God’ can no more be expunged from the national consciousness than the words ‘In God We Trust’ from every coin in the land, than the words ‘so help me God’ from every presidential oath since 1789, or than the prayer that has opened every congressional session of legislative business since 1787.”


document_title: To the Moon and Back

question_text: who wrote the song to the moon and back

question_tokens: who wrote the song to the moon and back

root

text: To the Moon and Back

text: To the Moon and Back can refer to:

tag: p

text:
To the Moon and Back (book), a 2004 Australian book co-written by Jackie French and Bryan Sullivan
"To the Moon and Back" (Savage Garden song), a 1996 single by Australian pop duo Savage Garden
"To the Moon and Back" (Fever Ray song), a 2017 single by Fever Ray, an alias of Swedish musician Karin Dreijer

tag: ul

text:
Disambiguation page providing links to articles with similar titles
This disambiguation page lists articles associated with the title To the Moon and Back.
If an internal link led you here, you may wish to change the link to point directly to the intended article.

tag: table

text: Disambiguation pages

text: Disambiguation pages with short descriptionAll article disambiguation pagesAll disambiguation pages


document_title: The Other Man's Grass Is Always Greener

question_text: who wrote the grass is always greener on the other side

text: The Other Man's Grass Is Always Greener

text: This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2016) (Learn how and when to remove this template message)

text:
"The Other Man's Grass Is Always Greener"

Single by Petula Clark

from the album
The Other Man's Grass Is Always Greener

B-side
"At the Crossroads"

Released
1967

Format
Vinyl

Recorded
1967

Genre
Pop

Length
2:55

Label
Pye 7N 17416 (UK)
Warner Bros. Records S 1719 (U.S.)

Songwriter(s)
Tony Hatch and Jackie Trent

Producer(s)
Tony Hatch

Petula Clark singles chronology

"The Cat in the Window (The Bird in the Sky)"
(1967)
"The Other Man's Grass Is Always Greener"
(1967)
"Kiss Me Goodbye"
(1968)

"The Cat in the Window (The Bird in the Sky)"
(1967)
"The Other Man's Grass Is Always Greener"
(1967)
"Kiss Me Goodbye"
(1968)

text: "The Other Man's Grass Is Always Greener" is a song written by Tony Hatch and Jackie Trent which was a 1967-68 hit for Petula Clark.

text: After working exclusively with producer/songwriter Tony Hatch following their 1964 breakout collaboration "Downtown", Clark had had her most successful single ever in the spring of 1967 with "This Is My Song", a Charlie Chaplin composition recorded by Clark with producer Sonny Burke.

text: The resultant These Are My Songs album was also produced by Burke with Hatch contributing only one track albeit the one selected as the follow-up single: "Don't Sleep in the Subway". Despite that single's success Clark proceeded to record her next album without Hatch's involvement again working with Burke except for the track "The Cat in the Window (The Bird in the Sky)" which was released as an advance single in August 1967.

text: "The Cat in the Window (The Bird in the Sky)" at #26 became Clark's lowest charting US single to that date and missed the UK Top 50 entirely, causing Clark to reunite with Hatch for a track to be added to her album as the title track and to serve as a second advance single. This track: "The Other Man's Grass is Always Greener" — which Hatch says contains "a lot of deep thought [and] a lot of philosophy... [Clark] enjoyed singing those kind of songs" [1] — was musically similar to "Don't Sleep in the Subway" but failed to approach that hit's success, reaching only #31 on the Hot 100 in Billboard for the last week of December 1967 and the first week of January 1968. The song did best on the Easy Listening chart, where it reached a peak of number three.[2] In the UK "The Other Man's Grass (is Always Greener)" - so entitled - spent six weeks in the Top 30 with a #20 peak on the UK chart dated January 16, 1968.

text: The original Billboard magazine review of the song raved that "The team of Clark-Hatch and Trent combines talents once again for this blockbuster rhythm item that should rapidly rise to the top. Well written material and winning performance."

text: Clark would again bypass Hatch for her next single: "Kiss Me Goodbye", which would return her to the US Top 20. Conversely in the UK, "The Other Man's Grass (is Always Greener)" would remain Clark's final Top 20 hit 1 as "Kiss Me Goodbye" would just reach #50, effectively ending Clark's career as a mainstream hitmaker.

text: In Australia, "The Other Man's Grass Is Always Greener" reached #30 [3] while in South Africa the track achieved a #19 chart peak.

text: Clark's recording of "The Other Man's Grass is Always Greener" plays under the opening credits of the 1997 film Twin Town,[4] and is likewise utilized in the 2013 mini-series Power Games: The Packer-Murdoch War broadcast by Nine Network (Aus.).

text: The song has also been recorded by Ed Ames and Vikki Carr.

text: 1except for the #10 remix re-issue of "Downtown" in 1988.


document_title: A Christmas Carol

question_text: who worked for scrooge in a christmas carol

text: A Christmas Carol

text: Plot[edit]

text: Dickens divided the book into five chapters, which he labelled "staves".

text: Stave one[edit]

text: The story begins on a cold and bleak Christmas Eve in London, seven years after the death of Ebenezer Scrooge's business partner, Jacob Marley. Scrooge, an old miser, hates Christmas and refuses an invitation to Christmas dinner from his nephew Fred. He turns away two men who seek a donation from him in order to provide food and heating for the poor, and only grudgingly allows his overworked, underpaid clerk, Bob Cratchit, Christmas Day off with pay to conform to the social custom.

text: At home that night, Scrooge is visited by Marley's ghost, who wanders the Earth, entwined by heavy chains and money boxes, forged during a lifetime of greed and selfishness. Marley tells Scrooge that he has one chance to avoid the same fate: he will be visited by three spirits and he must listen to them or be cursed to carry chains of his own, much longer than Marley's chains.

text: Stave two[edit]

text: The first of the spirits, the Ghost of Christmas Past, takes Scrooge to Christmas scenes of Scrooge's boyhood and youth, reminding him of a time when he was more innocent. The boyhood scenes portray Scrooge's lonely childhood, his relationship with his beloved sister Fan, and a Christmas party hosted by his first employer, Mr. Fezziwig, who treated Scrooge like a son. They also portray Scrooge's neglected fiancée Belle, who ends their relationship after she realises that Scrooge will never love her as much as he loves money. Finally, they visit a now-married Belle with her large, happy family on a recent Christmas Eve.

text: Stave three[edit]

text: The second spirit, the Ghost of Christmas Present, takes Scrooge to a joy-filled market of people buying the makings of Christmas dinner and celebrations of Christmas in a miner's cottage and in a lighthouse. Scrooge and the ghost also visit Fred's Christmas party. A major part of this stave is taken up with Bob Cratchit's family feast and introduces his youngest son, Tiny Tim, a happy boy who is seriously ill. The spirit informs Scrooge that Tiny Tim will die soon unless the course of events changes. Before disappearing, the spirit shows Scrooge two hideous, emaciated children named Ignorance and Want. He tells Scrooge to beware the former above all and mocks Scrooge's concern for their welfare.

text: Stave four[edit]

text: The third spirit, the Ghost of Christmas Yet to Come, shows Scrooge a Christmas Day in the future. The ghost shows him scenes involving the death of a disliked man. The man's funeral will only be attended by local businessmen if lunch is provided. His charwoman, his laundress, and the local undertaker steal some of his possessions and sell them to a fence. When Scrooge asks the ghost to show anyone who feels any emotion over the man's death, the ghost can only show him the pleasure of a poor couple in debt to the man, rejoicing that his death gives them more time to put their finances in order. After Scrooge asks to see some tenderness connected with any death, the ghost shows him Bob Cratchit and his family mourning the passing of Tiny Tim. The ghost then shows Scrooge the man's neglected grave, whose tombstone bears Scrooge's name. Sobbing, Scrooge pledges to the ghost that he will change his ways to avoid this outcome.

text: Stave five[edit]

text: Scrooge awakens on Christmas morning a changed man. He spends the day with Fred's family and anonymously sends a large turkey to the Cratchit home for Christmas dinner. The following day he gives Cratchit an increase in pay and becomes like another father to Tiny Tim. From then on Scrooge began to treat everyone with kindness, generosity and compassion, embodying the spirit of Christmas.

text: Background[edit]

text: The writer Charles Dickens was born to a respectable family which got into financial difficulties as a result of the spendthrift nature of John, Dickens's father. In 1824 John was committed to Marshalsea, a debtors' prison in Southwark, London. Dickens, aged 12, was forced to pawn his collection of books, leave school and go to work at a shoe-blacking factory, a dirty and rat-infested place. The change in Dickens's circumstances gave him what his biographer, Michael Slater, described as a "deep personal and social outrage", which heavily influenced his works.[1]

text: At the end of December 1842 Dickens began publishing his novel Martin Chuzzlewit as a monthly serial;[n 1] although the novel was his favourite work, sales had been disappointing and he faced financial difficulties.[2] By this time he was a well-established author, having written six major works,[n 2] as well as several short stories, novellas and other works.[3]

text: Celebrating the Christmas season had been growing in popularity through the Victorian era.[4] Although the Christmas tree had been introduced in Britain during the 18th century, its use was popularised by Queen Victoria and Prince Albert, and their practice was copied in many homes across the country.[5] In the early 19th century there had been a revival of interest in Christmas carols, following a decline in popularity over the previous hundred years. The publication of Davies Gilbert's 1823 work Some Ancient Christmas Carols, With the Tunes to Which They Were Formerly Sung in the West of England and William Sandys's 1833 collection Christmas Carols, Ancient and Modern led to a growth in the form's popularity in Britain.[6]

text: Dickens had an interest in Christmas, and his first story on the subject was "Christmas Festivities", published in Bell's Weekly Messenger in 1835; the story was then published as "A Christmas Dinner" in Sketches by Boz (1836).[7] "The Story of the Goblins Who Stole a Sexton", another Christmas story, appeared in the 1836 novel The Pickwick Papers,[n 3] followed by a passage about Christmas in Dickens's editorial Master Humphrey's Clock.[9]

text: Literary influences[edit]

text: Dickens was not the first author to celebrate the Christmas season in literature.[10] Among earlier authors who influenced Dickens was Washington Irving, whose 1819–20 work The Sketch Book of Geoffrey Crayon, Gent. included four essays on old English Christmas traditions that he experienced while staying at Aston Hall near Birmingham.[11] The tales and essays attracted Dickens, and the two authors shared the belief that the staging of a nostalgic English Christmas might help restore the social harmony that had been lost in the modern world.[12]

text: Several works may have had an influence on the writing of A Christmas Carol, including two Douglas Jerrold essays: one from an 1841 issue of Punch, "How Mr. Chokepear Keeps a Merry Christmas" and one from 1843, "The Beauties of the Police".[13] More broadly, Dickens was influenced by fairy tales and nursery stories, which he closely associated with Christmas, because he saw them as stories of conversion and transformation.[14]

text: Social influences[edit]

text: Dickens was touched by the lot of poor children in the middle decades of the 19th century.[15] In early 1843 he toured the Cornish tin mines, where he was angered after seeing children working in appalling conditions.[16] The suffering he witnessed there was reinforced by a visit to the Field Lane Ragged school, one of several London schools set up for the education of the capital's half-starved, illiterate street children.[17]

text: In February 1843 the Second Report of the Children's Employment Commission was published. It was a parliamentary report exposing the effects of the Industrial Revolution upon working class children. Horrified by what he read, Dickens planned to publish an inexpensive political pamphlet tentatively titled, An Appeal to the People of England, on behalf of the Poor Man's Child, but changed his mind, deferring the pamphlet's production until the end of the year.[18] In March he wrote to Dr. Southwood Smith, one of the four commissioners responsible for the Second Report, about his change in plans: "you will certainly feel that a Sledge hammer has come down with twenty times the force—twenty thousand times the force—I could exert by following out my first idea".[19]

text: In a fundraising speech on 5 October 1843 at the Manchester Athenaeum, Dickens urged workers and employers to join together to combat ignorance with educational reform,[20] and realised in the days following that the most effective way to reach the broadest segment of the population with his social concerns about poverty and injustice was to write a deeply felt Christmas narrative rather than polemical pamphlets and essays.[21]

text: Writing history[edit]

text: By mid-1843 Dickens began to suffer from financial problems. Sales of Martin Chuzzlewit were slowing, and his wife, Catherine, was pregnant with the couple's fifth child. Matters worsened when Chapman & Hall, Martin Chuzzlewit's publishers, began to talk about reducing his monthly income by £50 if sales dropped further.[22] He began to write A Christmas Carol in October 1843.[23] Michael Slater, Dickens's biographer, describes the book as being "written at white heat"; it was completed in six weeks, with the final pages written in early December.[24] He built much of the work in his head while taking night-time walks of 15 to 20 miles around London.[25] Slater says that A Christmas Carol was

text: intended to open its readers' hearts towards those struggling to survive on the lower rungs of the economic ladder and to encourage practical benevolence, but also to warn of the terrible danger to society created by the toleration of widespread ignorance and actual want among the poor.[15]

text: George Cruikshank, the illustrator who had previously worked with Dickens on Sketches by Boz (1836) and Oliver Twist (1838), introduced him to the caricaturist John Leech. By 24 October Dickens invited Leech to work on A Christmas Carol, and four hand-coloured etchings and four black-and-white wood engravings by the artist accompanied the text.[26]

text: Characters[edit]

text: The central character of A Christmas Carol is Ebenezer Scrooge, a miserly London-based moneylender,[27] described in the story as "a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner!"[28] Kelly writes that Scrooge may have been influenced by Dickens's conflicting feelings for his father, who he both loved and demonised. This psychological conflict may be responsible for the two radically different Scrooges in the tale—one a cold, stingy and greedy semi-recluse, the other a benevolent, sociable man.[29] Robert Douglas-Fairhurst, the professor of English literature, considers that in the opening part of the book covering young Scrooge's lonely and unhappy childhood, and his aspiration for money to avoid poverty "is something of a self-parody of Dickens's fears about himself"; the post-transformation parts of the book are how Dickens optimistically sees himself.[30]

text: Scrooge could also be based on two misers: the eccentric John Elwes, MP,[31] or Jemmy Wood, the owner of the Gloucester Old Bank who was also known as "The Gloucester Miser".[32] According to the sociologist Frank W. Elwell, Scrooge's views on the poor are a reflection of those of the demographer and political economist Thomas Malthus,[33] while the miser's questions "Are there no prisons? ... And the Union workhouses? ... The treadmill and the Poor Law are in full vigour, then?" are a reflection of a sarcastic question raised by the Chartist philosopher Thomas Carlyle, "Are there not treadmills, gibbets; even hospitals, poor-rates, New Poor-Law?"[34][n 4]

text: There are literary precursors for Scrooge in Dickens's own works. Peter Ackroyd, Dickens's biographer, sees similarities between Scrooge and the elder Martin Chuzzlewit character, although the miser is "a more fantastic image" than the Chuzzlewit patriarch; Ackroyd observes that Chuzzlewit's transformation to a charitable figure is a parallel to that of the miser.[36] Douglas-Fairhurst sees that the minor character Gabriel Grub from The Pickwick Papers was also an influence when creating Scrooge.[37][n 5] Scrooge's name came from a tombstone Dickens had seen on a visit to Edinburgh. The grave was for Ebenezer Lennox Scroggie, whose job was given as a meal man—a corn merchant; Dickens misread the inscription as "mean man".[39][n 6]

text: When Dickens was young he lived near a tradesman's premises with the sign "Goodge and Marney", which may have provided the name for Scrooge's former business partner.[41] For the chained Marley, Dickens had remembered a visit he had made to the Western Penitentiary in Pittsburgh, Pennsylvania, in March 1842, where he saw—and was affected by—seeing fettered prisoners.[34] For the character Tiny Tim, Dickens used his nephew Henry, a disabled boy who was five at the time A Christmas Carol was written.[42][n 7] The two figures of Want and Ignorance, sheltering in the robes of the Ghost of Christmas Present were inspired by the children Dickens had seen on his visit to a ragged School in the East End of London.[17]

text: Themes[edit]

text: The transformation of Scrooge is central to the story.[44] Kelly writes that the transformation is reflected in the description of Scrooge, who begins as a two-dimensional character, but who then grows into one who "possess[es] an emotional depth [and] a regret for lost opportunities".[45] Some writers, including Grace Moore, the Dickens scholar, consider that there is a Christian theme running through A Christmas Carol, and that the novella should be seen as an allegory of the Christian concept of redemption.[46][n 8] Dickens's biographer, Claire Tomalin sees the conversion of Scrooge as carrying the Christian message that "even the worst of sinners may repent and become a good man".[48] Dickens's attitudes towards organised religion were complex,[n 9] although he based his beliefs and principles within the New Testament.[51] Dickens's statement that Marley "had no bowels" is a reference to the "bowels of compassion" mentioned in I John, the reason for his eternal damnation.[52][n 10]

text: Other writers, including Kelly, see that Dickens put forward a "secular vision of this sacred holiday".[10] The Dickens scholar John O. Jordan argues that A Christmas Carol shows what Dickens referred to in a letter to Foster as his "Carol philosophy, cheerful views, sharp anatomisation of humbug, jolly good temper ... and a vein of glowing, hearty, generous, mirthful, beaming reference in everything to Home and Fireside".[53] From a secular viewpoint, the cultural historian Penne Restad suggests that Scrooge's redemption underscores "the conservative, individualistic and patriarchal aspects" of Dickens's "Carol philosophy" of charity and altruism.[54]

text: Dickens wrote A Christmas Carol because of how British social policy treated children at the time, and wished to use the novella as a means to put forward his arguments against it.[55] The story shows Scrooge as a paradigm for self-interest, and the possible repercussions of ignoring the poor, especially children in poverty—personified by the allegorical figures of Want and Ignorance.[56] The two figures were created to arouse sympathy with readers—as was Tiny Tim.[57] Douglas-Fairhurst observes that the use of such figures allowed Dickens to present his message of the need for charity, without alienating his largely middle-class readership.[58]

text: Publication[edit]

text: As the result of the disagreements with Chapman and Hall over the commercial failures of Martin Chuzzlewit,[59] Dickens arranged to pay for the publishing himself, in exchange for a percentage of the profits.[30] Production of A Christmas Carol was not without problems. The first printing contained drab olive endpapers that Dickens felt were unacceptable, and the publisher Chapman and Hall quickly replaced them with yellow endpapers, but, once replaced, those clashed with the title page, which was then redone.[60] The final product was bound in red cloth with gilt-edged pages, completed only two days before the publication date of 19 December 1843.[61] Following publication, Dickens arranged for the manuscript to be bound in red Morocco leather and presented as a gift to his solicitor, Thomas Mitton.[62][n 11]

text: Priced at five shillings (equal to £22 in 2017 pounds[63]), the first run of 6,000 copies sold out by Christmas Eve. Chapman and Hall issued second and third editions before the new year, and the book continued to sell well into 1844.[65] By the end of 1844 eleven more editions had been released.[66] Since its initial publication the book has been issued in numerous hardback and paperback editions, translated into several languages and has never been out of print.[67] It was Dickens's most popular book in the United States, and sold over two million copies in the hundred years following its first publication there.[68]

text: The high production costs upon which Dickens insisted led to reduced profits, and the first edition brought him only £230 (equal to £20,000 in 2017 pounds[63]) rather than the £1,000 (equal to £89,000 in 2017 pounds[63]) he expected.[69] A year later, the profits were only £744, and Dickens was deeply disappointed.[59][n 12]

text: Reception[edit]

text: Douglas-Fairhurst writes that the reviews of A Christmas Carol "were almost uniformly kind".[71] The reviewer from The Illustrated London News described how the story's "impressive eloquence ... its unfeigned lightness of heart—its playful and sparkling humour ... its gentle spirit of humanity" all put the reader "in good humour with ourselves, with each other, with the season and with the author".[72] The critic from The Athenaeum, the literary magazine, considered it a "tale to make the reader laugh and cry – to open his hands, and open his heart to charity even toward the uncharitable ... a dainty dish to set before a King."[73] William Makepeace Thackeray, writing in Fraser's Magazine, described the book as "a national benefit and to every man or woman who reads it, a personal kindness. The last two people I heard speak of it were women; neither knew the other, or the author, and both said, by way of criticism, 'God bless him!'"[70]

text: The poet Thomas Hood, in his own journal, wrote that "If Christmas, with its ancient and hospitable customs, its social and charitable observances, were ever in danger of decay, this is the book that would give them a new lease."[74] The reviewer for Tait's Edinburgh Magazine—Theodore Martin, who was usually critical of Dickens's work[71]—spoke well of A Christmas Carol, noting it was "a noble book, finely felt and calculated to work much social good".[75] After Dickens' death, Margaret Oliphant deplored the turkey and plum pudding aspects of the book but admitted that in the days of its first publication it was regarded as "a new gospel" and noted that the book was unique in that it actually made people behave better.[71] The religious press generally ignored the tale but, in January 1884, Christian Remembrancer thought the tale's old and hackneyed subject was treated in an original way and praised the author's sense of humour and pathos.[76]

text: There were critics of the book. The New Monthly Magazine's reviewer, while praising the story, thought the book's physical excesses—the gilt edges and expensive binding—kept the price high, which made it unavailable to the poor. The reviewer recommended the tale be printed on cheap paper and priced accordingly.[77] The unnamed reviewer from The Westminster Review mocked Dickens's grasp of economics, asking "Who went without turkey and punch in order that Bob Cratchit might get them—for, unless there were turkeys and punch in surplus, someone must go without".[78]

text: Following criticism of the US in American Notes and Martin Chuzzlewit, American readers were less enthusiastic at first, but by the end of the American Civil War, copies of the book were in wide circulation.[79] In 1863 The New York Times published an enthusiastic review, noting that the author brought the "old Christmas ... of bygone centuries and remote manor houses, into the living rooms of the poor of today".[80]

text: Aftermath[edit]

text: In January 1844 Parley's Illuminated Library published an unauthorised version of the story in a condensed form which they sold for twopence.[n 13] Dickens wrote to his solicitor

text: I have not the least doubt that if these Vagabonds can be stopped they must. ... Let us be the sledge-hammer in this, or I shall be beset by hundreds of the same crew when I come out with a long story.[82]

text: Two days after the release of the Parley version, Dickens sued on the cases of copyright infringement and won. The publishers declared themselves bankrupt and Dickens was left to pay £700 in costs.[83] The small profits Dickens earned from A Christmas Carol further strained his relationship with his publishers, and he broke with them in favour of Bradbury and Evans, who had been printing his works to that point.[15]

text: Dickens returned to the tale several times during his life to amend the phrasing and punctuation. He capitalised on the success of the book by publishing other Christmas stories The Chimes (1844), The Cricket on the Hearth (1845), The Battle of Life (1846) and The Haunted Man and the Ghost's Bargain (1848); these were secular conversion tales which reflected the societal changes of the previous year, and which social problems still needed to be dealt with. While the public eagerly bought the later books, the reviewers were highly critical of the stories.[84]

text: Performances and adaptations[edit]

text: By 1849 Dickens was engaged with David Copperfield and had neither the time nor the inclination to produce another Christmas book.[85] He decided the best way to reach his audience with his "Carol philosophy" was by public readings.[86] During Christmas 1852 Dickens gave a reading in Birmingham Town Hall to the Industrial and Literary Institute; the performance was a great success.[87] Thereafter, he read the tale in an abbreviated version 127 times, until 1870 (the year of his death), when it provided the material for his farewell performance.[88]

text: In the years following the book's publication, responses to the tale were published by W. M. Swepstone (Christmas Shadows, 1850), Horatio Alger (Job Warner's Christmas, 1863), Louisa May Alcott (A Christmas Dream, and How It Came True, 1882), and others who followed Scrooge's life as a reformed man – or some who thought Dickens had got it wrong and needed to be corrected.[89]

text: The novella was adapted for the stage almost immediately. Three productions opened on 5 February 1844, with one by Edward Stirling sanctioned by Dickens and running for more than 40 nights.[90] By the close of February 1844 eight rival A Christmas Carol theatrical productions were playing in London.[71] The story has been adapted for film and television more than any of Dickens's other works.[91] In 1901 it was produced as Scrooge, or, Marley's Ghost, a silent black-and-white British film; it was one of the first known adaptations of a Dickens work on film, although is now largely lost.[92] The story was adapted in 1923 for BBC radio.[93] The story has been adapted to other media, including opera, ballet, a Broadway musical, animation, and a BBC mime production starring Marcel Marceau.[94]

text: Legacy[edit]

text: Although the phrase "Merry Christmas" had been around for many years – the earliest known written use was in a letter in 1534 – Dickens's use of the term in A Christmas Carol popularised the term among the Victorian public.[95] The exclamation "Bah! Humbug!" entered popular use in the English language as a retort to anything sentimental or over festive;[96] the name "Scrooge" became used as a designation for a miser, and was included into the Oxford English Dictionary as such in 1982.[97]

text: The modern observance of Christmas is largely the result of a mid-Victorian revival of the holiday. The Oxford Movement of the 1830s and 1840s had produced a resurgence of the traditional rituals and religious observances associated with Christmastide and, with A Christmas Carol, Dickens captured the zeitgeist of the age, while he reflected and reinforced his vision of Christmas.[98] He advocated a humanitarian focus of the holiday,[99] which influenced several aspects of Christmas that are still celebrated in Western culture, such as family gatherings, seasonal food and drink, dancing, games and a festive generosity of spirit.[100][n 14] The historian Ronald Hutton writes that Dickens "linked worship and feasting, within a context of social reconciliation".[101]

text: Ruth Glancy, a professor of English literature, states that the largest impact of A Christmas Carol was the influence felt by individual readers.[102] In the spring of 1844 The Gentleman's Magazine attributed a rise of charitable giving in Britain to Dickens's novella;[103] in 1874, Robert Louis Stevenson, after reading Dickens's Christmas books, vowed to give generously to those in need;[104] and Thomas Carlyle expressed a generous hospitality by hosting two Christmas dinners after reading the book.[105] In 1867 one American businessman was so moved after attending a reading, that he closed his factory on Christmas Day and sent every employee a turkey,[71] while in the early years of the 20th century the Queen of Norway sent gifts to London's crippled children signed "With Tiny Tim's Love".[106] On the novella, the author G. K. Chesterton wrote "The beauty and blessing of the story ... lie in the great furnace of real happiness that glows through Scrooge and everything around him. ... Whether the Christmas visions would or would not convert Scrooge, they convert us."[107]

text: Notes[edit]

text:
Jump up ^ Serialisation was in 20 parts, which concluded on 30 June 1844.[2]
Jump up ^ These were Sketches by Boz (1836); The Pickwick Papers (1836); Nicholas Nickleby (1837); Oliver Twist (1838); The Old Curiosity Shop (1841); and Barnaby Rudge (1841).[3]
Jump up ^ In the episode from The Pickwick Papers, a Mr Wardle relates the tale of Gabriel Grub, a lonely and mean-spirited sexton, who undergoes a Christmas conversion after being visited by goblins who show him the past and future.[8]
Jump up ^ Carlyle's original question was written in his 1840 work Chartism.[35]
Jump up ^ Grub's name came from a 19th century Dutch miser, Gabriel de Graaf, a morose gravedigger.[38]
Jump up ^ Scroggie was unlike Scrooge in nature, and was described as "a well-known hedonist who loved wine, women, and parties ... a dandy and terrible philanderer who had several sexual liaisons which made him the talk of the town ... a jovial and kindly man".[40]
Jump up ^ Henry was also used as the basis for Paul Dombey Jr in Dombey and Son[43]
Jump up ^ Others who have examined the Christian theme include Geoffrey Rowell, Claire Tomalin and Martin Sable.[47]
Jump up ^ The author G. K. Chesterton wrote of Dickens's religious views that "the tone of Dickens towards religion, though like that of most of his contemporaries, philosophically disturbed and rather historically ignorant, had an element that was very characteristic of himself. He had all the prejudices of his time. He had, for instance, that dislike of defined dogmas, which really means a preference for unexamined dogmas."[49] Dickens stated that "I have always striven in my writings to express the veneration for the life and lessons of our Saviour."[50]
Jump up ^ The full verse of I John 3:17 is "But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?"[52]
Jump up ^ In 1875 Mitton sold the manuscript to the bookseller Francis Harvey – reportedly for £50 (equal to £4,200 in 2017 pounds[63]) – who sold it to the autograph collector, Henry George Churchill, in 1882; in turn Churchill sold the manuscript to Bennett, a Birmingham bookseller. Bennett sold it for £200 to Robson and Kerslake of London, which sold it to Dickens collector Stuart M. Samuel for £300. Finally, it was purchased by J. Pierpont Morgan for an undisclosed sum. It is now held by the Pierpont Morgan Library, New York.[64]
Jump up ^ Dickens's biographer, Claire Tomalin, puts the first edition profits at £137, and those by the end of 1844 at £726.[68]
Jump up ^ The Parley version was titled A Christmas Ghost Story reoriginated from the original by Charles Dickens Esquire and analytically condensed for this work.[81]
Jump up ^ One example of this was the introduction of turkey as the main meat of the Christmas meal. In Britain the tradition had been to eat roast goose, but a change to turkey followed the publication of the book. By 1868 Mrs Beeton, in her Book of Household Management, advised her readers that "A Christmas dinner, with the middle-class of this empire, would scarcely be a Christmas dinner without its turkey.[96]

tag: ol


document_title: Santa Fe Trail

question_text: what was the terrain like on the santa fe trail

text: Santa Fe Trail

text: History[edit]

text: This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2016) (Learn how and when to remove this template message)

text: The Santa Fe Trail was a transportation route opened by the Spaniards at the end of the 18th century and used afterwards by the Americans in the 19th century, crossing the southwest of North America connecting Independence, Missouri with Santa Fe, New Mexico.

text: The French explorer Pedro Vial pioneered the route in 1792 and the Santa Fe Trail was established in 1828 to take advantage of new trade opportunities with Mexico, which had just won independence from Spain in the Mexican War of Independence. The trail was used to haul manufactured goods from the state of Missouri in the United States to Santa Fe, which was in the northern Mexican state of Nuevo Mexico.[3]

text: The wagon trains followed various emigrant trails to points west as people responded to the  opportunity to hold free land, and as the political philosophy of Manifest Destiny dominated national political discussions. Connecting riverboat port cities and their wagon train outfitters to western destinations, the trail was a fundamentally important trade route, carrying manufactured products from the central plains of United States to the trail head towns St. Joseph and Independence, Missouri. In the 1820s–30s, it was also sporadically important in the reverse trade, carrying foods and supplies to the fur trappers and mountain men opening the remote Northwest, especially in the interior Northwest: Idaho, Wyoming, Colorado, and Montana, connecting via mule trail (trapper's trails) to points north to supply the lucrative overland fur trade.

text: North–South trade[edit]

text: Santa Fe was near the northern terminus of El Camino Real de Tierra Adentro, which led overland from Mexico City to San Juan Pueblo, New Mexico.

text: The limited trade traffic transited the site that would become Fort Bent in Colorado (directly on the Santa Fe Trail) and the short-lived trading fort (name, owner, management, dates all uncertain) that sat astride the Trapper's Trail and Oregon Trail junction point. This post was only eight miles east of the site of Fort John (now Ft. Laramie) (ca. 1833) on what became the Oregon Trail (1832–34).[4] The lost fort was on the same site where Fort Bernard was later founded (1866) in the eastern Oregon Country (Wyoming). That Fort Bernard ran cargo mule trains to the Santa Fe is historically certain.  The earlier Fort and its traders are less certain, suggesting that they might have been independents and not employees of the large fur companies. Regardless of the lack of explicit documents, it is known the light trading with Mexico used the trail and Trapper's Trail.

text: The importance of Santa Fe[edit]

text: In 1825, the merchant Manuel Escudero of Chihuahua was commissioned by New Mexico governor Bartolome Baca to negotiate in Washington for opening U.S. borders to traders from Mexico. Beginning in 1826, prominent aristocratic families of New Mexicans, such as the Chávezes, Armijos, Pereas and Oteros entered into the commerce along the trail, such that by 1843, traders from New Mexico and Chihuahua had become the majority of traders involved in the traffic of goods over the Santa Fe Trail.[5]

text: In 1835, Mexico City had sent Albino Pérez to govern the department of New Mexico as Jefe Politico (political chief or governor) and as commanding military officer.  In 1837, the forces of Rio Arriba (the upper Rio Grande, i.e., northern New Mexico) rebelled against Pérez' enforcement of the recent Mexican constitution, new revenue laws taxing Santa Fe commerce and entertainment, and the large grants of New Mexico land to wealthy Mexicans. New Mexicans had grown to appreciate the relative freedoms of a frontier, remote from Mexico City. The rebels defeated and executed governor Albino Perez, but were later ousted by the forces of Rio Abajo (the lower Rio Grande, or southern New Mexico) led by Manuel Armijo.[6]

text: Conflict between Texas and Mexico[edit]

text: The Republic of Texas claimed Santa Fe as part of the territory north and east of the Rio Grande claimed by both Mexico and Texas following its secession from Mexico in 1836.

text: In 1841, a small military and trading expedition departed from Austin, Texas representing the Republic of Texas and their president Mirabeau B. Lamar. Their aim was to persuade the people of Santa Fe and New Mexico to relinquish control over the territory under dispute with Mexico, and over the associated Santa Fe Trail commerce. Having knowledge of the recent political disturbances, they believed that they might be welcomed by the rebellious faction in New Mexico. Known as the Texan Santa Fe Expedition, the Texans encountered many difficulties and were subsequently captured by governor Armijo's Mexican army under less than honest negotiations. They were then subjected to harsh and austere treatment during a tortuous forced march to Mexico City, for trial and imprisonment.[7]

text: In 1842, Colonel William A. Christy wrote the president of Texas, Sam Houston, requesting support for a scheme by Charles Warfield to raise forces to overthrow the Mexican provinces of New Mexico and Chihuahua and return half of the spoils to the Republic of Texas. Sam Houston agreed, with the provision that the operation be held under the strictest secrecy. Charles was made a colonel and attempted to raise volunteers in Texas, St. Louis, and the southern Rockies for a Warfield Expedition. He recruited John McDaniel and a small band of men in the proximate vicinity of St. Louis, giving McDaniel the rank of a Texas captain. After Charles headed toward the Rockies with a companion, McDaniel led a robbery in the April, 1843  (in present-day Rice County, Kansas) of a sparsely manned Santa Fe Trail trading caravan, resulting in the murder of its leader Antonio José Chávez, the son of a former governor Francisco Xavier Chávez of New Mexico.[8][9] It was reported that Warfield was unaware of the crime, which later resulted in the execution of McDaniel and one accomplice, and in the imprisonment of those participants whom U.S. authorities were able to hunt down. The news media reported that Americans and Mexicans were outraged by the crime. Local merchants and citizens at the U.S. end of the Santa Fe Trail demanded justice and a return to the stable commerce that their economy had grown to depend upon.[5]

text: After the murder of Chávez, Warfield began limited military hostilities using recruits from the southern Rockies. He made an unprovoked attack on Mexican troops outside of Mora, New Mexico, leaving five dead. Warfield's horses were lost in Wagon Mound to the Mexican forces which had made chase, and after reaching Bent's Fort on foot, Warfield's men disbanded. In February, 1843 Colonel Jacob Snively had received a commission to intercept Mexican caravans along the Santa Fe Trail, similar to the commission received by Warfield the year prior. After disbanding the volunteers under his command, Warfield located and joined the 190 man Texas "Battalion of Invincibles," under the command of Snively. New Mexico governor Manuel Armijo led Mexican troops out of Santa Fe for the protection of the incoming caravans, but after the Invincibles wiped out an advanced party led by Captain Ventura Lovato, the governor retreated. Following this battle, Snively's force was reduced to little over 100 men due to resignations.[5] The Snively Expedition plan was to plunder Mexican merchant caravans on territory claimed by Texas, in retaliation for recent Texian executions and Mexican invasions, but it was quickly arrested and disarmed by United States escorting troops.[10] Captain Philip St. George Cooke allowed the Invincibles to return to Texas after disarming them.[5]

text: Mother of the railroad[edit]

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text: In 1863, with all the political bickering over railroad legislation, entrepreneurs opened their pockets and set their sights on the American Southwest leading to the gradual construction east to west of the Atchison, Topeka and Santa Fe Railway; the name eponymously reflecting the intentions of the founders, the expected eastern terminus to be in Atchison, Kansas.

text: Inside Kansas, the AT&SF roadbed roughly paralleled the Santa Fe Trail west of Topeka as it expanded between 1868 and 1874. When a railroad bridge was built across the Missouri River to connect eastern markets to the Dodge City cattle trail and Colorado coal mines, the railroad spurred the growth of Kansas City. Kansas City was on the opposite shore from Saint Joseph, Missouri, one of several trail head towns feeding settlers into the American West. Building the railway so that it extended westwards to destinations in and beyond the New Mexico border was delayed and kept the fledgling railroad gasping for cash. In a move to bootstrap their own base market, the railway began offering packaged "Shopping Excursion deals" to potential buyers desiring to look over a real estate parcel. The railroad began to discount such trips to visit its land offices and gave back the ticket price as part of the purchase price, if a sale was concluded.

text: The railroad's sale of its land granted by congress fostered growth of new towns and businesses along its route, which generated railway traffic and revenues. With this financial base, the railway extended west, gradually adding new connections through rougher west country along the western Trail. With the development of rail transport, traffic on the Trail soon dropped to merely local trade. In a sense, after World War I the trail was reborn; by the 1920s it gradually became paved automobile roads.

text: Route[edit]

text: The eastern end of the trail was in the central Missouri town of Franklin on the north bank of the Missouri River. The route across Missouri first used by Becknell followed portions of the existing Osage Trace and the Medicine Trails. West of Franklin, the trail crossed the Missouri near Arrow Rock, after which it followed roughly the route of present-day U.S. Route 24. It passed north of Marshall, through Lexington to Fort Osage, then to Independence. Independence was also one of the historic "jumping off points" for the Oregon and California Trails.

text: West of Independence, it roughly followed the route of U.S. Route 56 from near the town of Olathe to the western border of Kansas. It enters Colorado, cutting across the southeast corner of the state before entering New Mexico. The section of the trail between Independence and Olathe was also used by immigrants on the California and Oregon Trails, which branched off to the northwest near Gardner, Kansas.

text: From Olathe, the trail passed through the towns of Baldwin City, Burlingame, and Council Grove, then swung west of McPherson to the town of Lyons. West of Lyons the trail followed nearly the route of present-day Highway 56 to Great Bend. Ruts in the earth made from the trail are still visible in several locations (Ralph's Ruts are visible in aerial photos at (38°21′35″N 98°25′20″W / 38.35959264°N 98.42225502°W / 38.35959264; -98.42225502).[11] At Great Bend, the trail encountered the Arkansas River. Branches of the trail followed both sides of the river upstream to Dodge City  and Garden City.

text:
West of Garden City in southwestern Kansas the trail splits into two branches. One of the branches, called the Mountain Route or the Upper Crossing through Raton Pass (of the Arkansas River)
[12]:93[13]:133
continued to follow the Arkansas upstream in southeastern Colorado to the town of La Junta. At La Junta, the trail continued south into New Mexico to Fort Union at Watrous.

text: The other main branch, called the Cimarron Cutoff or Cimarron Crossing or Middle Crossing[12]:93[13]:133[14]:144 cut southwest across the Cimarron Desert (also known as the Waterscrape or La Jornada[14]:148) to the valley of the Cimarron River near the town of Ulysses and Elkhart then continued toward Boise City, Oklahoma, to Clayton, New Mexico, joining up with northern branch at Fort Union. This route was generally very hazardous because it had very little water.[15] In fact, the Cimarron River was one of the only sources of water along this branch of the trail.

text: From Watrous, the reunited branches continued southward to Santa Fe. Part of this route has been designated a National Scenic Byway.

text: Challenges[edit]

text: Travelers faced many hardships along the Santa Fe Trail. The trail was a challenging 900 miles (1,400 km) of arid plains, desert, and mountains. The natural climate was and is continental; very hot and dry summers, coupled with long and bitterly cold winters. Freshwater was scarce, and the high steppe-like plains are nearly treeless. Water flows in the Pecos, Arkansas, Cimarron, and Canadian rivers that drain the region vary by 90 or more percent in their flows during an average year. Also on this trail, unlike the Oregon trail, there was a serious danger of Native American attacks, for neither the Comanches nor the Apaches of the southern high plains tolerated trespassers. In 1825, Congress voted for federal protection for the Santa Fe Trail, even though much of it lay in the Mexican territory. Lack of food and water also made the trail very risky. Weather conditions, like huge lightning storms, gave the travelers even more difficulty. If a storm developed, there was often no place to take shelter and the livestock could get spooked. Rattlesnakes often posed a threat, and many people died due to snakebite. The caravan size increased later on to prevent Native American raids. The travelers also packed more oxen instead of mules because the Native Americans did not want to risk raiding the caravans only for some oxen.

text: Historic preservation[edit]

text: Segments of this trail in Missouri, Kansas, Oklahoma, and New Mexico are listed on the National Register of Historic Places.[16] In Missouri, this includes the 85th and Manchester "Three Trails" Trail Segment, Arrow Rock Ferry Landing, Santa Fe Trail-Grand Pass Trail Segments, and Santa Fe Trail-Saline County Trail Segments. The longest clearly identifiable section of the trail, Santa Fe Trail Remains, near Dodge City, Kansas, is listed as a National Historic Landmark.[17] In Colorado, Santa Fe Trail Mountain Route--Bent's New Fort is included on the National Register.

text: Notable features[edit]

text:
Arrow Rock (Arrow Rock Landing, Santa Fe Spring, Huston Tavern)
Harvey Spring/Weinrich Ruts
Independence (Santa Fe trail Ruts, Lower Independence (Blue Mills) Landing, Upper Independence (Wayne City) Landing.
Kansas City (Westport Landing)

text:
Kansas City (Shawnee Mission, Big Blue River Crossing)
Council Grove (Kaw Mission, Neosho River Crossing, Hermit’s Cave, Last Chance Store, Council Oak, Post Office Oak)
Fort Larned National Historic Site
Fort Dodge (Jackson’s Grove and Island, Santa Fe Trail Ruts, Middle Crossing, Point of Rocks, Fort Atkinson Site)

text: Mountain Route towards Colorado

text: Arkansas River Crossing

text: Mountain Route

text:
Bent's Old Fort National Historic Site
Raton Pass

text: Cimarron Route thru Kansas towards Oklahoma

text:
Cimarron River
Cimarron National Grassland

text: Mountain Route

text:
Clifton House
Cimarron (Aztec Mill, Cimarron Plaza and Well)
Philmont Scout Ranch

text: Cimarron Route

text: Kiowa National Grassland

text: Joint route

text:
Fort Union National Monument
Pecos National Historical Park
Santa Fe
De Vargas Street House, "Oldest House in the USA"
Northern Rio Grande National Heritage Area