OpenLLM-France/wikimedia huggingface dataset:
# Oregon Historical Quarterly/Volume 14/Number 2

Memorial issue dedicated to Harvey Whitefield Scott, Oregonian editor and founder of the Oregon Historical Society (which published the Quarterly).
THE QUARTERLY
OF THE
Oregon Historical Society
Copyright, 1913, by Oregon Historical Society The Quarterly disavows responsibility for the petitions taken by contributors to its pages
(Upload an image to replace this placeholder.)
FIRST PRESIDENT OF OREGON HISTORICAL SOCIETY
FOREWORD
THE editorial page of The Oregonian throughout the decades the paper was in charge of Harvey W. Scott, bore constant witness of an unremitting labor of love in the course of Pacific Northwest history, on the part of its editor. All future generations of Oregonians will owe a large measure of indebtedness to him for the light his pen threw on the part of Oregon and for the insight he gave into the significance of the unique beginnings of this western outlying community.
When conditions were ripe for the organization of the Oregon Historical Society, he was among the first to cooperate to effect the founding of it and was made its first president. For nearly half a century historical activity here received from him the kindliest fostering and there is thus peculiar fitness in the use of the Quarterly to convey to the world the memorials of him incorporated in this issue.
   THIS NUMBER IN INSCRIBED TO THE MEMORY OF
   Harvey W. Scott
   Editor, pioneer, scholar, commonwealth-builder, exponent of national authority, leader of thought in the formative period of the Oregon Country, distinguished figure in American Journalism. His breadth and resource of mind, his grasp of abiding principles, his teachings of sturdy moralities, his powers of exposition, made him widely admired. His life labor as helper of men in the Pacific West made him widely beloved
LIST OF ILLUSTRATIONS
John Tucker Scott (1809-80), Harvey W. Scott's father.
Anne Roelofson Scott (1811-52), Harvey W. Scott's mother.
Harvey W. Scott at 19 years of age at Lafayette in 1857.
Harvey W. Scott at 27 years of age; at Portland in 1865 on becoming editor of the Oregonian.
Harvey W. Scott at 37 years of age, at Portland in 1875.
Harvey W. Scott at 50 years of age, at Portland in 1888.
Harvey W. Scott at his Editorial desk in 1898.
Harvey W. Scott at 62 years of age, at Bingham Springs in 1900.
Harvey W. Scott at 66 years of age, near Washington, D. C, in 1804.
Harvey W. Scott at 70 years of age.
Harvey W. Scott at Seaside, Oregon, in 1905.
Harvey W. Scott at 70 years of age, at Portland in 1908.
Facsimile of writing of Harvey W. Scott.
Harvey W. Scott and George H. Williams at Portland in 1904.
Harvey W. Scott's library in his home at Portland.
* Harvey W. Scott, Editor
* Events in Life of Harvey W. Scott
* Mr. Scott's Extensive Library as a Gauge of his Broad Scholarship and Literary Activity
* Review of Mr. Scott's Writings by Leslie M. Scott
* Harvey W. Scott (verse)
* Tributes to Mr. Scott's Achievements in Journalism
# Omniana/Volume 1/The Oak of Marmre

27. The Oak of Mamre.
In one remarkable instance the Jews, the Christians, and the pagan Arabs united in religious feelings. This was in their reverence for the Oak of Mamre, where the angels appeared to Abraham: for Abraham's sake the Jews held the place holy; the Arabs for the angels'; the Christians, because, in their ignorance of their own scriptures, they affimed, that the Son of God had accompanied those angels to destroy Sodom and Gomorrah. An annual fair was held there, and every ​man sacrified after the manner of his country; nor was the meeting ever disgraced by any act of intemperance or indecency. Nothing had been done to injure the venerable antiquity of the place. There was nothing but the well which Abraham had dug, and the buildings which he had inhabited, beside the oak. These remains were destroyed by order of Constantine, in abhorrence of the impious toleration exhibited there! A church was built upon the spot, and Mamre, so interesting to the poet, the philosopher, and the pious man, became a mere den of superstition.
Sozomen, l. 2. c. 3.
# Omniana/Volume 1/The Squid-hound

144. The Squid-hound.
The sea-snake has been found, and confirmed the credit of Egede (whose word I never doubted) and of Pontoppidan. We shall have the kraken next. A writer in the Naval Chronicle, who creates for the old bishop the new diocese of Pont-oppidun, advertises for ​one "I have heard," he says, "such accounts of the squid-hound from people who have been on the southern whale fishery, and at Newfoundland, as certainly reduce all the bishop's crimes to a charge of exaggeration." Some parts of one, he had been told, were at Dartmouth, and he believed that naturalists were afraid to mention this great fish, lest they should be laughed at for their credulity. He, however, signing himself Fides, requests any of his readers to send him some well authenticated particulars of this monstrous animal. I have seen no answer to his request, and wish therefore by thus repeating it, to increase the chance of obtaining one.
# Omniana/Volume 1/The Vices of Slaves no excuse for Slavery

121. The vices of Slaves no excuse for Slavery.
It often happens, that the slave himself has neither the power nor the wish to be free. He is then brutified; but this apathy is the dire effect of slavery, ​and so far from being a justifying cause, that it contains the grounds of its bitterest condemnation. The Carolingian race bred up the Merovingi as beasts; and then assigned their unworthiness as the satisfactory reason of their dethronement. Alas! the human being is more easily weaned from the habit of commanding than from that of abject obedience. The slave loses his soul when he loses his master: even as the dog that has lost himself in the street, howls and whines till he has found the house again, where he had been kicked and cudgelled, and half-starved to boot. As we however or our ancestors must have inoculated our fellow-creatures with this wasting disease of the soul, it becomes our duty to cure him: and though we cannot immediately make him free, yet we can and ought to, put him in the way of becoming so at some future time, if not in his own person yet in ​that of his children. The French are not capable of freedom. Grant this! but does this fact justify the ungrateful traitor, whose every measure has been to make them still more incapable of it?
# Omniana/Volume 1/The Virgin Mary's Milk

42. The Virgin Mary's Milk.
The relicks of the Virgin Mary's milk are well explained by Pietro della Valle. They shew a cave at Bethlehem where she is said to have hidden herself and the child from Herod. The soil is a soft white stone, which is of course excellent in all diseases, but has a special virtue to bring back the milk to a mother who may have lost it. For this reason the powder is called by the monks who administer it ​in water, the Virgin's Milk. It would be brought to Europe as a treasure, and the origin of the name is quite as likely to have been mistaken by pious credulity, as to have been concealed by fraud.
# Omniana/Volume 1/Thomas O'Brien Mac Mahon

This article is not marked with an asterisk but there is some evidence that it is by Samuel Taylor Coleridge as cited in a footnote in 'The Collected Works of Samuel Taylor Coleridge: Volume 11, Shorter Works and Fragments, part 2' (1995), p.297.
45. Thomas O'Brian Mac Mahon.
I have a book, the author of which must have been in a violent passion during the whole time that he was writing it, and certainly had not cooled when he penned the title page,—for thus it is entiled,
The Candor and Good Nature of Englishmen exemplified in their deliberate, cautious, and charitable way of characterizing the Customs, Manners, Constitution, and Religion of Neighbouring Nations, of which their own Authors are every where produced as Vouchers: their moderate, equitable, and humane mode of governing States dependent on them; their elevated, courteous, and conciliating Stile and Deportment, on all occasions; with, in particular, a true and well-supported specimen of the ingenuous and liberal manner in which they carry on Religious Controversy. By Thomas O'Brien Mac Mahon.
This book contains one very amusing ​passage. You sent out the Children of your princes,' says he, addressing the Irish, 'and sometimes your princes in person, to enlighten this kingdom, then sitting in utter darkness; and how have they recompenced you? Why, after lawlessly distributing your estates, possessed for thirteen centuries or more by your illustrious families, whose antiquity and nobility, if equalled by any nation in the world, none but the immutable God of Abraham's ever beloved and chosen, though at present wandering and afflicted, people surpasses; after, I say, seizing on your inheritances, and flinging them among their Cocks, Hens, Crows, Rooks, Daws, Wolves, Lions, Foxes, Rams, Bulls, Hogs, and other birds and beasts of prey; or vesting them in the sweepings of their jails, their Small-woods, Dolittles, Barebones, Strangeways, Smarts, Sharps, Tarts, Sterns, Churls, and Savages; their Greens, Blacks, Browns, Grays, and Whites; their Smiths, Carpenters, ​Brewers, Barbers, Bakers, and Taylors; their Sutlers, Cutlers, Bailers, Trustlers, and Jugglers; their Norths, Souths, and Wests; their Fields, Rows, Streets, and Lanes; their Tom's sons, John's sons, Will's sons, James's sons, Dick's sons, and Wat's sons; their Shorts, Longs, Lows, Flats, and Squats; their Packs, Slacks, Tacks, and Jacks; and to complete their ingratiude and injustice, they transported a cargo of notorious traitors to the Divine Majesty among you, impiously calling the filthy lumber, Ministers of God's word.
# Omniana/Volume 1/Three methods of lessening the number of rats

15. Three methods of lessening the number of rats.
I. Introduce them at table as a delicacy. They would probably be savoury food, and if nature hath not made them so, the cook may. Rat pye would be as good as Rook pye; and four tails inter-twisted like the serpents of the delphic tripod, and rising into a spiral obelisk, ​would crest the crust more fantastically than pigeon's feet. After a while they might be declared game by the legislature, which would materially expedite their extirpation.
II. Make use of their fur. Rat-skin robes for the ladies would be beautiful, warm, costly, and new. Fashion requires only the two last qualities; it is hoped the two former would not be objectionable. The importance of such a fashion to our farmers ought to have its weight. When our nobles and gentlemen feed their own pigs; perform for a Spanish tup, the office of Pandarus of Troy, and provide heifers of great elegance for bulls of acknowledged merit; our ladies may perhaps be induced to receive an addition to their wardrobe from the hands of the Rat-catcher, for a purpose of less equivocal utility.
III. Inoculate some subjects with the small-pox, or any other infectious disease, and turn them loose. Experiments should ​first be made, lest the disease should assume in them so new a form as to be capable of being returned to us with interest. If it succeeded, man has means in his hand which would thin the Hyenas, Wolves, Jackals, and all gregarious beasts of prey.
N.B. If any of our patriotic societies should think proper to award a gold medal, silver cup, or other remuneration to either of these methods, the projector has left his address with the Publisher.
# Omniana/Volume 1/The Pharos at Alexandria

157 The Pharos at Alexandria.
Certain full and highly-wrought dissuasives from sensual indulgences, in the works of theologians as well as of satirists and story-writers, may, not unaptly, remind one of the Pharos; the many lights of which appeared at a distance ​as one, and this as a polar star.. so as more often to occasion wrecks than prevent them.
At the base of the Pharos the name of the reigning monarch was engraved, on a composition, which the artist well knew would last no longer than the king's life. Under this, and cut deep in the marble itself, was his own name and dedication: "Sostratos of Gyndos, son of Dexiteles, to the Gods, Protectors of Sailors."—So will it be with the Georgium Sidus, the Ferdinandia, &c. &c.—Flattery's Plaister of Paris will crumble away, and under it we shall read the names of Herschel, Piozzi, and their compeers.
# Omniana/Volume 1/The worst of all Puns

55. The worst of all Puns.
At Nuremburg a wolf's tooth was shown to travellers (such, says Keysler, as in some places is given to children instead of a coral when they cut their teeth) on which an Abbé is represented lying dead in a meadow, with three lilies growing out of his posteriors. This is not only the worst pun that ever was carved upon a wolf's tooth, but the worst that ever was or will be made. The Abbé is designed to express the Latin word Habe. He is lying dead in a meadow,..mort en pré; this is for mortem præ; and the three lilies in his posteriors are to be read oculis, ..au cu lis. Thus, according to the annexed explanation, the whole pun, rebus, or hieroglyphic, is Habe mortem pra oculis.
Charles VIIth of France, when Dauphin, bore upon his standard a device which was in a similar taste, though not so ​rich a specimen of it. He was in love with a virtuous damsel, the daughter of Messire Guillaume Cassinel; she was usually called La Cassinelle after her father's name, and the Prince expressed his affection for her by bearing on his standard, in gold, un K, un cigne et une L.
Juvenal Des Ursins.
# Omniana/Volume 1/The Stigmata

145. The Stigmata
In 1222, a council was held at Oxford by the archbishop of Canterbury for reformation of the state ecclesiastical, and the religion of the monks. "In which council" says Holinshed, "two naughtie fellows wer presented before him that of ​late had been apprehended, either of them naming himself Christ, and preaching many things against such abuses as the clergy in those days used. Moreover to prove their error to have a show of truth, they showed certain tokens and signs of wounds in the body, hands, and feet, like unto our Saviour Jesus, that was nailed on the cross. In the end being well apposed, they were found to be but false dissemblers; wherefore by doom of that council they were judged to be nailed to a cross of wood, and so those to whom the execution was assigned had them forth to a place called Arborberie, where they nailed them to a cross, and there left them till they were dead." This is the only instance of crucifixion I have met with in any christian persecution, perhaps the only one of this mode of punishment in any christian country, since it was abolished by a feeling which might have been supposed to be inseparable from Christianity. The stigmata are proofs sufficient of imposture, and ​it is this circumstance which has made me notice a fact that might otherwise have well been past over with a silent shuddering. For two years afterwards Francesco of Assissi succeeded in the blasphemous trick for which these men were put to death. Is there any earlier example of it? It was often repeated in the golden age of catholic frauds till the detection of the Dominicans at Berne in their cruel and over-acted delusions upon Jetzer, and the discovery shortly afterwards of Maria da Visitiçam at Lisbon, brought it into disrepute.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 39

Chapter XXXIX.—The Emperor falls sick and dies.
A year having passed, the Emperor Constantine having just entered the sixty-fifth year of his age, was taken with a sickness; he therefore left Constantinople, and made a voyage to Helenopolis, that he might try the effect of the medicinal hot springs which are found in the vicinity of that city. Perceiving, however, that his illness increased, he deferred the use of the baths; and removing from Helenopolis to Nicomedia, he took up his residence in the suburbs, and there received Christian baptism.
After this he became cheerful; and making his will, appointed his three sons heirs to the empire, allotting to each one of them his portion, in accordance with the arrangements he had made while living. He also granted many privileges to the cities of Rome and Constantinople; and entrusting the custody of his will
to that presbyter by whose means Arius had been recalled, and of whom we have already made mention, he charged him to deliver it into no one’s hand, except that of his son Constantius, to whom he had given the sovereignty of the East. After the making of his will, he survived a few days and died. Of his sons none were present at his death. A courier was therefore immediately despatched into the East, to inform Constantius of his father’s decease.

## Footnotes

* ↑ It was the belief of many in the earlier ages of the church that baptism had a certain magical power purging away the sins previous to it, but having no force as regards those that might follow; this led many to postpone their baptism until disease or age warned them of the nearness of death; such delayed baptism was called ‘clinic baptism,’ and was discouraged by the more judicious and spiritual-minded Fathers, some of whom doubted its validity and rebuked those who delayed as actuated by selfishness and desire to indulge in sin. The church, however, encouraged it in the cases of gross offenders. Cf. Bingham, Eccl. Antiq. IV. 3, and XI. 11, and Bennett, Christian Archæology, pp. 407 and 409.
* ↑ Cf. Euseb. Life of Const. IV. 63, and Rufinus, H. E. I. 11. The story is, however, doubtful, as Valesius observes. It is more likely that some one of the lay officials of the government, or, as Philostorgius says, Eusebius of Nicomedia, was entrusted with this will, and not a mere presbyter. That it was probably Eusebius of Nicomedia becomes the more probable when we consider that that bishop also probably baptized Constantine.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 32

Chapter XXXII.—On the Departure of Athanasius, those who composed the Synod vote his Deposition.
Thus Athanasius departed, hastening to the emperor, and the Synod in the first place condemned him in his absence; and when the result of the enquiry which had been instituted at Mareotis was presented, they voted to depose him; loading him with opprobrious epithets in their sentence of deposition, but being wholly silent respecting the disgraceful defeat of the charge of murder brought by his calumniators. They moreover received into communion Arsenius, who was reported to have been murdered; and he who had formerly been a bishop of the Melitian heresy subscribed to the deposition of Athanasius as bishop of the city of Hypselopolis. Thus by an extraordinary course of circumstances, the alleged victim of assassination by Athanasius, was found alive to assist in deposing him.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 37

Chapter XXXVII.—After the Banishment of Athanasius, Arius having been sent for by the Emperor, raises a Disturbance against Alexander Bishop of Constantinople.
While these things were taking place, the thirtieth year of Constantine’s reign was completed. But Arius with his adherents having returned to Alexandria, again disturbed the whole city; for the people of Alexandria were exceedingly indignant both at the restoration of this incorrigible heretic with his partisans, and also because their bishop Athanasius had been sent to exile. When the emperor was apprised of the perverse disposition of Arius, he once more ordered him to repair to Constantinople, to give an account of the commotions he had afresh endeavored to excite. It happened at that time that Alexander, who had some time before succeeded Metrophanes, presided over the church at Constantinople. That this prelate was a man of devoted piety was distinctly manifested by the conflict he entered into with Arius; for when Arius arrived and the people were divided into two factions and the whole city was thrown into confusion: some insisting that the Nicene Creed should be by no means infringed on, while others contended that the opinion of Arius was consonant to reason. In this state of affairs, Alexander was driven to straits: more especially since Eusebius of Nicomedia had violently threatened that he would cause him to be immediately deposed, unless he admitted Arius and his followers to communion. Alexander, however, was far less troubled at the thought of his own deposition as fearful of the subversion of the principles of the faith, which they were so anxious to effect: and regarding himself as the constituted guardian of the doctrines recognized, and the decisions made by the council at Nicæa, he exerted himself to the utmost to prevent their being violated or depraved. Reduced to this extremity, he bade farewell to all logical resources, and made God his refuge, devoting himself to continued fasting and never ceased from praying. Communicating his purpose to no one, he shut himself up alone in the church called Irene: there going up to the altar, and prostrating himself on the ground beneath the holy communion table, he poured forth his fervent prayers weeping; and this he ceased not to do for many successive nights and days. What he thus earnestly asked from God, he received: for his petition was such a one: ‘If the opinion of Arius were correct, he might not be permitted to see the day appointed for its discussion; but that if he himself held the true faith, Arius, as the author of all these evils, might suffer the punishment due to his impiety.’
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 35

Chapter XXXV.—The Synod not having come to the Emperor, the Partisans of Eusebius accuse Athanasius of having threatened to divert the Corn supplied to Constantinople from Alexandria: the Emperor being exasperated at this banishes Athanasius into Gaul.
This letter rendered those who constituted the Synod very fearful, wherefore most of them returned to their respective cities. But Eusebius, Theognis, Maris, Patrophilus, Ursacius, and Valens, having gone to Constantinople, would not permit any further enquiry to be instituted concerning the broken cup, the overturned communion table, and the murder of Arsenius; but they had recourse to another calumny, informing the emperor that Athanasius had threatened to prohibit the sending of corn which was usually conveyed from Alexandria to Constantinople. They affirmed also that these menaces were heard from the lips of Athanasius by the bishops Adamantius, Anubion, Arbathion and Peter, for slander is most prevalent when of the assertor of it appears to be a person worthy of credit. Hence the emperor being deceived, and excited to indignation against Athanasius by this charge, at once condemned him to exile, ordering him to reside in the Gauls. Now some affirm that the emperor came to this decision with a view to the establishment of unity in the church, since Athanasius was inexorable in his refusal to hold any communion with Arius and his adherents. He accordingly took up his abode at Treves, a city of Gaul.

## Footnotes

* ↑ Cf. Theodoret, H. E. I. 31. The ancient Gallia or Gaul included the modern France, Belgium, Lombardy, and Sardinia.