State Historical Society
2 + 3 (u) = 5 u + v
Kansas University Weekly.
THE ONLY OFFICIAL AND AUTHORIZED WEEKLY PUBLICATION AT THE UNIVERSITY OF KANSAS.
FIFTY CENTS A YEAR.
LAWRENCE, KANSAS, SATURDAY, SEPTEMBER 9, 1899.
We wish to extend a cordial invitation to students of K U., visit our store and see just what is to be the proper thing in shoes for fall and winter. We make a specialty of shoes, for the college man and woman, know what they want, and can please at once in style, fit and price.
Bullene Shoe Co. 829 Massachusetts street.
VOL. VIII. No. 1.
Careful Handling of Linen
Is the rule in all the departments of our laundry, and our customers have the gratification of knowing that their Shirts, Collars and Cuffs are laundered in an exceptional manner and with commitment to uniform torn or frayed on the edges. We excel in fine laundry work. New students give us a trial. WILDER BROS.
GERHARD BROS., Props.
Star Bakery.
We solicit the patronage of the people.
All Work is First Class.
JONE'S ...
BARBER SHOP.
700 Winthrop St.
All Work is First Class.
MESENHEIMER & HOOVER,
Dealer in
GROCERIES AND PROVISIONS
Students' Trade Solicited,
Phone 190.
1021 & 1031 Mass St.
Go to the Old Reliable
Students' Shoemaker,
JAS. E. EDMUNSON. 915 Mass. St.
OMAR HARSHMAN.
(The Deaf Mute)
Best Shoe Repairer in the City.
Take Your Shoes to Him.
Moved from 1017 to 1011 Mass. 86.
Students
Save money by calling on
O. P. Leonard
For FALL SUITS. Fine work, reasonable prices. Repairing and pressing neatly done.
735 Mass. St.
STANLEY'S ADDRESS.
THE OPENING OF THE SCHOOL YEAR MARKED BY THE PRESENCE OF THE GOVERNOR.
R. E. PROTSCH The Popular Priced TAILOR,
A NEW STUDENT'S FUND FOUNDED.
Chancellor Snow Congratulates the Students on Their Attendance at the Opening of the Year—the Address Delivered by Governor Stanley.
800 Mass. St. Over The Hub
The University chapel was more nearly filled for opening address Friday morning than it has ever been before. The galleries were opened, and the lower part of the hall was completely filled. The exercises were opened with an invocation by Rev. J. W. Somerville, after which the usual announcements were made. This included one of especial interest. The chancellor announced that in accordance with the wish of the late Rev. C G. Howland a fund of $x0oo had been given to the University to be held in trust, and the interest used yearly for the support of some young woman student. The fund will be known as the Marcella Howland Memorial fund, out of respect for Dr. Howland's daughter. The trustees of the fund are Charceller Snow, Prof. W. H. Carruth and Miss Genevieve Howland.
Chancellor Snow congratulated the students on the bright prospects before them, and called attention to the fact that the thirty-fourth year's work was fairly commenced under peculiarly favorable circumstances, and that during the first term of the year the first third of a century of the institution's history would be completed. Gov. Stanley was then introduced by the chancellor and after expressing his delight at meing so many of the young people of the state, he delivered the formal address at the opening of the school year, as follows:
But the civilization of that far off country and far off time was so unlike that of tod ay, as we count civilization, that it may not be without profit to contrast the two, and note some of the steps in the progress of the latter, in the hope that we may find in the events of the last few months, the growth and development of a principle rather than the result of an accident.
Between two ranges of mountains, in a narrow valley in northern Africa, in a section of wonderful fertility, a place enriched by the annual overflow of a mighty river, lies Egypt, which by almost common consent, is called the "cradle of civilization."
If, as we will, we take civilization to mean political, social, economic, intellectual and moral development of humanity, this question affords an interesting study.
The great desire of all peoples regarding their forms of government has been that of stability. All nations have hoped that the institutions which they founded, and the civilization they fostered, would be permanent. This was as true of Egypt and Greece and Rome, as it is now of Germany, England and America. But as these nations differed in their ideas of government, so they differed in the character of the development of their people, each believing that in the advancement of their own idea they would accomplish the common object and purpose of rendering their civilization imperishable.
To illustrate this idea, we will take the history of four prominent nations, each largely differing from the other as to the one element necessary to perpetuate the government which each so much desired. And to serve this purpose, let us use the Egyptian, Grecian, Roman and Hebrew. We do not name them in the order of their existence, but rather in the order in which we desire to use them in making the illustration.
and so successful were they in this attempt to preserve their dead from decay, and so successful were they in this attempt that recent discoveries show the existence of bodies in the form of mummies, which have kept the Egyptian dead in a reasonable state of preservation for thousands of years.
The Egyptian nation was strong in many respects, and the dominant idea which characterized this people was that of immutability. They attained something of an advanced state in learning, but left little to impress us with the fact that they expected this to be enduring. They sought to mark their advancement by material things, and illustrate their greatness by the work of their hands rather than by mental achievements. Their monuments, pyramids, and images show their desire to perpetuate themselves by imperishable works. They even went so far as to attempt to preserve their dead from decay,
The great Egyptian monuments which still remain, however, do little more than preserve in material form the extent of Egyptian effort.
Since the days of the power and greatness of Egypt, the corriding hand of time and the destroying influences of the centuries have been seeking to overturn these mighty monuments, but the sphinx—the oldest and largest work of sculpture known—still looks out upon the plains in the same mysterious way that he did fifty centuries ago.
The great pyramid still lifts its apex towards the skies and stands as securely upon its base, as in the time of the Pharos. The tables of stone in the strange language of Egyptian hieroglyphics tell the history of the time as it was written before the Christian era.
These monuments which were erected to typify Egyptian civilization, still remain. But that which they,typified has departed with the passing centuries. Egypt has lost much of her former grandeur, in a large measure relapsed into barbarism and today is an unwilling vassal of a foreign power.
The idea that Greece impressed upon its time was wholly different and altogether better than that of Egypt. The idea represented by Grecian civilization was beauty. And this was shown in the highest type of ancient poetry and art.
Homer sang, Demosthenes spoke, Apelles painted, Phidias carved—all in pursuance of the idea which Grecian thought was impressing upon its age. Homer's "Illiad and Demosthenes's orations still live; the paintings of Apelles and the sculpture of Phidias are the subjects of modern research and study, and these wonderful achievements are yet the inspiration of the modern orator, poet and artist.
The Greeks believed that beauty was indestructible, and they sought to emphasize this by preserving it as nearly as possible in indestructible material. The Egyptian attempted to create something which would outlive the centuries. The Grecian not only sought to have monuments which would endure, but those which would symbolize and typify the beauty which characterized his civilization. Grecian sculpture was the outgrowth and culmination of their best thought, and this characteristic had such a strong hold upon the national life that the works of the Grecian artists, were not only the accomplishment of that age, but are the wonder and admiration of this.
Apollo and Venus are yet the world's models, and these wonderful masterpieces, and their imitations, are still treasured in the world's great galleries.
This idea of beauty was still further illustrated in the style of Grecian architecture, which was the best of its time, and is still regarded by many as the best of any time. The glories of the temples of Apollo at Delphi and Jupiter at Olympia, have been sung for centuries. The Parthenon was one of the most perfect works of art ever produced, and its construction the product of the very highest genius.
Cheops! That mighty monument—standing on the plain, with its massive proportions which have resisted the storms and suns of centuries, excites our wonder. The shapely marble fashioned by the Grecian sculptor into lines of beauty, preserved in modern galleries, calls forth our admiration. These great works, symbolizing different civilizations and types of thought, joining the present with the past centuries, still remain; but the civilizations which they typified no longer exert a controlling influence.
Grecian architecture and sculpture reached such a high state of development that the temple of Diana at Ephesus, and the statue of Jupiter by Phidias, in the temple at Olympia, were recognized as two of the seven "Wonders of the world."
The Romans impressed a very different idea upon their time, than either Egyptian or Grecian; they patterned after much that was great in Egyptian architecture and all that was beautiful in Grecian literature and art, but they did not regard either as typical of the stability of their civilization, which, like the preceding nations, they hoped would be enduring.
They symbolized their advancement by
an idea which could not be preserved, in marble, or spread upon canvass, or illustrated by great pyramids; but one which, if preserved at all, must be preserved and incorporated in the very form of government itself.
The crowning feature of Roman civilization was that of law. The civil law was its monument, and the codes of Justinian its achievement, and these will be more enduring than the mightiest monuments ever erected by Egyptian hands, and will outlive the strains of the Illiad and exist as a part of all law and be incorporated in all forms of enlightened government, when the biggest forms of Grecian art shall be remembered only as things that were.
Under the Roman law, for the first time, the rights of the common people had some share of recognition, and while it was laretly theoretical, yet in theory, at least it was a credit and meant a degree of protection to be a Roman citizen.
But like that of Egypt and Greece, the Roman civilization has passed from the world's stage of action, and is remembered only by reason of the monuments that it has left to mark the dominant idea that char acterized its civilization, which while it lasted, was the best that the world had known.
Of the three great nations mentioned, each in its time was powerful, and in a large measure, left its impress upon the history of the race. In strange contrast with all of these civilizations was the Hebrew nation. Escaping from a bondage in Egypt of hundreds of years—a race of slaves—without learning, power or prestige they settled along the Jordan and there fostered a civilization, marked by no eudoring monuments, distinguished by no art, characterized by no marks of beauty. The dominant idea of this people was purity of life, and their chief characteristic was that of religious worship.
The whole nation was so inoffensive that it was carried away captive by neighboring powers, and at the beginning of the Christian era was subject to Rome and under the dominion of a Roman governor. They were strong in domestic attachments, and their worship seemed consistent, except as it became contaminated by the idolatrous practices of the nations about them.
It seems inconceivable that such a people should be the agency from which was to go out a force that should shape the events of the future, and that the seed shown in the Orient should return after the lapse of almost two thousand years, a harvest of more than a hundred fold. And yet among this people, a civilization had its birth, which, in course of time was to revolutionize and change the whole current and trend of the world's history, and be marching to universal dominion, when the civilizations of Greece and Egypt and Rome should have become matters of history and live largely in the monuments which these nations had erected in the days of their affluence and power.
In Egypt, Greece and Rome but little attention had been paid to the individual. As the grain of sand to the wide stretch of sandy beach—as the blade of grass to the far reaching meadow—as the single brick or granite block to the massive building, so was the individual to ancient civilization, of which he was but an insignificant factor.
The individual was one of a mass, and had but little importance save as a small part of a whole, which was only valuable in its entirety. Kings, emperors, generals, philosophers and soldiers were of importance as such, but never as individuals. The individual was never dignified except as he was rewarded for conspicuous services to the state.
The individual was so lightly regarded that human life was sacrificed in the fullness of Grecian and Roman power, to gratify a morbid and brutal desire. The individual had no rights, and man—as man—had but little value.
In times like these and surrounded by unfavorable conditions, a new teacher arose in Palestine, who taught new, and in a measure, strange doctrines, and gathered about Him a peculiar following. He was about 30 years of age. His life was plain and unassuming. He advocated no form of government, but advised cheerful obedience to all constituted authority. The power of Rome exercised full dominion in Palestine at the time of His advent, and he paid full deference to this authority and advised all of his followers to do the same, in the tense but comprehensive advice—
"to render unto Caesar the things that are Caesar's."
He came to a people who had carried formal worship to the very extreme, but he advised no form of worship. He taught in the midst of a people who yielded fullest obedience to the laws promulgated by Moses, and whose teachers taught the strictest observance of all legal ceremonies, yet he openly declared that he came not to "destroy the law, but to fulfill." He came at a time when the people were oppressed and burdened with the strained constructions and teachings of the scribes and pharisees, yet he never taught'in opposition their creeds, their forms or their ceremonies
The three years devoted to His teachings were busy, earnest, eventful ones, but during those years he sought to found no church, establish no creed, advance no sect religion or doctrine. He came rather to impress upon the minds of individuals great truths, that they, themselves, in time should be the messengers to carry these truths into other countries and impress them upon the world by personal contact and throne* individual agencies.
It is not my purpose to show the full result of these teachings or the effect they had upon the world, but rather to treat the question as a purely secular one, and to show if I can, the influence their truths had upon that and succeeding ages. To do this, I desire to eliminate everything which would have the appearance of giving to the investigation a religious tendency, and simply note the effects that the teachings of this man had upon the civilization of the world.
As I have already said, Christ taught truths, and He sought to impress them upon individual lives. The highest civilization that had preceded the Christian era, was that wherein great principles had been incorporated. That which followed the dawn of the Christian era and embodied the ideas of the new teacher, was one wherein great principles were incarnated.
From all the teachings of Christ I have reached the conclusion that the new idea or principle taught by Him, which found its way into the civilization of the time, and which was to grow and develop until it dominated the forces of the world, was the rights of the individual. Under the old civilization, the individual had no rights and but little recognition. The doctrine of this new teacher dignified the individual and made him the very heart and front of all movements looking toward the advancement and uplifting of the race. To shape and fashion individual life, leading it out into its highest possible development along all worthy lines, was the purpose and aim of His whole life. Prior to this time the poor had been abused. He exalted them. The humble had been despised; He recognized them. The Sabbath day was venerated and observed, but the exalted man above the Sabbath. In the parable of the "good Samaritan," He illustrated that all men were neighbors, and then impressed the truth that we must love our neighbors as ourselves. He enunciated the golden rule, which has ever since been the basis of right relationship between individuals.
In all ages of the world's history, no man had recognized the individual to the extent of going down among the humble and lowly with messages to them. With Him, kings and princes and rulers were no more than the most lowly individuals in society. He recognized man as man, and gave attention to man—not because of his position or surroundings—but because of the possibilities of manhood inherent in the individual. He sought to break down the barriers of nations, caste and creed, and bring all kindred and all tongues together as neighbors, and declare the truth that a neighborly act was [fulfilling the law. He called his disciples and co-laborers from the lowly fisherman of Gallillee, and after [fully impressing him Continued on page four.
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