OpenLLM-France/wikimedia huggingface dataset:
# The Reminiscences of Carl Schurz/Volume One/List of Illustrations

In addition to illustrations from Volume One, illustrations have been taken from the serialization in McClure's Magazine. These illustrations are listed in a separate section below. For the reader's convenience, a map of Germany at the time of these reminiscences is supplied at the bottom of this page.
LIST OF ILLUSTRATIONS
| | FACING PAGE |
| Carl Schurz in 1906 Frontispiece |
| Heribert Jüssen and Frau Jüssen | 12 |
| Christian Schurz, Father of Carl Schurz — Born 1796, Died 1876 | 22 |
| Mother of Schurz — Born 1798, Died 1877 | 24 |
| University at Bonn and Rathaus at Bonn | 92 |
| Prof. Gottfried Kinkel | 98 |
| Frederick William III | 104 |
| Frederick William IV and Louis Philippe | 118 |
| The Revolution in Berlin, 1848 | 122 |
| Carl Schurz at Nineteen | 128 |
| Karl Marx | 170 |
| Carl Schurz as a Student | 196 |
| Frederich Tiedemann and Hensel | 204 |
| “A Prussian Officer, under a Flag of Truce … with a Summons to Surrender” | 212 |
| Gottfried Kinkel in Chains | 246 |
| Rachel — From the Painting by Edouard Dubufe | 278 |
| Krüger, Innkeeper at Spandau and Herr Leddihn | 286 |
| Kinkel's Escape | 310 |
| A Mythical Portrait of Schurz | 338 |
| Gottfried Kinkel and Carl Schurz | 374 |
| Carl Schurz and His Wife | 402 |
| ONLY IN MCCLURE'S MAGAZINE |
| Die Gracht, Count Metternich's Castle Near Liblar |
| The Cologne Cathedral |
| Prince Metternich |
| Rolandseck and the Seven Mountains |
| Rachel in Phèdre |
| Map of Schurz and Kinkel's Escape Route |
| Facsimile of a Letter by Mazzini |
* THE GERMANY OF SCHURZ'S REMINISCENCES
* ↑ Rathaus at Bonn is actually found opposite p. 94.
* ↑ The portrait of Frederich Tiedemann is omitted here, as it is misplaced. The only Tiedemann relevant to this volume is Gustav Tiedemann, the commander of Rastatt.
* ↑ Gottfried Kinkel and Carl Schurz appears as the frontispiece to the first G. Reimer German edition (Berlin, 1906). The signatures are taken from that edition.
* ↑ From Lebenserinnerungen Bis zum Jahre 1850: Selections by Carl Schurz, edited with notes and vocabulary by Edward Manley, Allyn and Bacon: Norwood, Massachusetts, 1913.
# The Reminiscences of Carl Schurz/Volume Three

Originally A Sketch of Carl Schurz's Political Career 1869-1906 formed a second part of this volume; since this was not written by Carl Schurz, it has been separated from the material here. The index which accompanied this volume has been omitted. A scan-backed version of this volume with the index but fewer illustrations can be found at Volume Three (with scans).
THE
REMINISCENCES
OF
CARL SCHURZ
VOLUME THREE
1863-1869
TABLE OF CONTENTS
| CHAPTER | CHAPTER | PAGE |
| | Preface |
| | List of Illustrations |
| I | Gettysburg | 3 |
| II | Chattanooga | 55 |
| III | The Political Campaign of 1864 | 98 |
| IV | The Close of the War | 108 |
| V | The Situation after the War | 140 |
| VI | The South | 150 |
| VII | 1865-1869 | 210 |
| VIII | A Journey to Europe—Meeting with Bismarck | 263 |
| IX | The Presidential Election of 1868—The Senate | 281 |
| X | 1869-1870 | 302 |

## Sources

* Facsimile of Volume Three at the Internet Archive
See the Reminiscences talk page for more details.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Souvenir of Western Women/My Mother's Flower Garden

My Mother's Flower Garden
By CHARLOTTE MATHENY KIRKWOOD
MY mother, Mary Cooper Matheny, spent her childhood and youth under the vine-clad arbors of an old Kentucky home, flowers, vines and trees her constant companions. In preparing to come westward she carefully gathered seeds from flowers and shrubs. These she brought across the plains. Mother's seed sack occupied the safest corner in wagon or tent. After leaving the wagons at The Dalles, she carried her seed sack at the horn of her saddle through the Cascade Mountains to Oregon City, where the company arrived November 8, 1843.
In the spring of '44 my mother planted some of her seeds on a plot of ground near the present site of the town of Hillsboro. Later in the season my father bought a farm on the "Willamette River just opposite the old Methodist Mission, then in ruins. To this place mother removed her flowers, and also planted other seeds. The result exceeded expectations; her garden became a dream of beauty. All the Sweet old-fashioned favorites vied with each other in the blending of brilliant hues; throngs of gaily tinted butterflies and emerald and bronze humming birds reveled in the perfume-laden breath of pinks and roses.
Of the pinks she had a fine collection. The second year, when they began to bloom, she carefully culled the plants, saving only the most perfect. This she continued to do until her pinks in size and beauty were almost equal to the modern carnation. Also she rescued the old "Mission Rose" from the ruins of the mission, where it was having a hard fight to maintain its standard over native brush and bramble, as the only living representative of the civilized home. It blooms to-day in my own garden.
Among her collection were seeds of the old English sweet brier, prized for the beauty and fragrance of its foliage as well as for its dainty flowers and scarlet berries. A beautiful hedge shrub in some countries, but kissed by the bright sun and warm rains of Oregon, its elsewhere gentle nature has developed qualities most aggressive. Borne on the wings of bird and bee, it now presses its long prickly branches into the depths of our forests and along our lanes from the Willamette to the Pacific.
My mother was justly proud of her garden, for it was the first real flower garden in all this Northwest country. Many a plant and seed has been carried from it to brighten other homes throughout the Willamette Valley. Travelers always stopped to admire mother's flowers and engage seeds for next year's planting, which she gave a free-will offering. To-day a scion from the old historic "Mission Rose" sheds its fragrance upon her narrow bed in the cemetery near her home on the banks of the Willamette.
# The Souvenir of Western Women/Nez Perce Christianity

Fragment not listed in Table of Contents
​Years after the close of the Nez Perce mission the outward forms of religion were observed by the Indians. Prayers and singing were heard in nearly every lodge. At the council at Walla Walla in 1855 it was found that three lodges of the Cayuses and about one thousand of the Nez Perce Indians kept up regular family worship. They sang from the Nez Perce hymn book and read in their own language the gospel of St. Matthew, prepared for them by Mr. Spalding while at Lapwai. They showed surprising endurance of piety. Many kept up their knowledge of reading and writing so well indeed that they took notes and also made copies of the treaties and the speeches at this council at Walla Walla eight years after the close of the mission. In 1843, under Dr. White, these Indians organized a simple form of government, elected chiefs and adopted a few laws.
# The Souvenir of Western Women/Mrs. Catherine A. Coburn

Mrs. Catherine A. Coburn
By MISS HELEN F. SPALDING
ONE of the early emigrants who set out on the Oregon trail in 1852 was John Tucker Scott. Among the large family of children that accompanied him across the plains was the subject of this sketch. At an early age she became the wife of John R. Coburn, who eleven years later died, leaving his young wife to bear alone the responsibility of providing for and rearing their four little children. With the courage of the true mother she entered upon this task. Her first effort was in the public school at Canemah, which she taught for four years. She then took charge of the Forest Grove school during the two succeeding years.
In 1874 Mrs. Coburn entered upon her editorial career as associate with her sister, Abigail Scott Duniway, editor and publisher of the New Northwest, a journal of aggressive force and literary merit. In this, her new calling, Mrs. Coburn evinced a rare degree of journalistic ability. At the close of five years' service in this position she took charge of the Portland Daily Bee, a journal of force and influence in its time.
In 1880 Mrs. Coburn became editor of the Evening Telegram, and in 1888 she was transferred to the editorial staff of the Daily Oregonian, where she still remains. It is in the columns of this paper that Mrs. Coburn's characteristic work appears. Her strict training in the school of pioneer experience, her acquaintance with the men and the women who have builded this commonwealth, her familiarity with the personal hopes and individual hardships that have been woven into the texture of the community, from the early settlements to the Oregon of today, singularly fit her for the work to which she is assigned—that of treating local incident and local interests in editorial comment. Her subjects in local coloring are thrown against the background of pioneer reminiscence in effect as sympathetic as it is unique.
Mrs. Coburn's position among women in the field of journalism has thus become a distinctive one. As a writer she observes keenly, thinks carefully, feels truly, judges unharshly, depicts clearly. As a woman, strength of character, dignity of effort, and womanliness without shadow of turning, are the qualities by which her life is crowned.
# The Souvenir of Western Women/Oregon Conservatory of Music

OREGON CONSERVATORY OF MUSIC
Studios and Office—Second Floor Brooke Building, Washington and Seventh Streets—Portland, Oregon
The Oregon Conservatory of Music is one of the best equipped schools of music on the Pacific Coast.
The departments are under select instructors, specialists who have devoted their lives to the study and practice of their particular work, and who are not only graduates, but teachers in every sense of the word.
Under the able direction of L. H. Hurlburt Edwards, the O. C. M. offers students seeking a thorough musical education all the advantages of Eastern and European conservatories.
The departments of instruction embrace piano, pipe organ, organ, voice, violin, guitar, orchestral, band and all stringed instruments, and the kindergarten music method, which means so much to beginners.
The departments of art, elocution and languages are thoroughly taught in private or class lessons.
The conservatory benefits include rudiments, theory, harmony, chorus and history of music classes.
Quarterly and yearly examinations required for certificates and diplomas.
Our motto, "The best is none to good"—our colors, purple and gold. If you seek a thorough musical education write for prospectus and other information. Address
L. H. HURLBURT-EDWARDS, Director.
P. S.—Students' home and lecture hall, College and Twelfth.
ELECTRICITY
This is the age of electricity. To move with it, to catch step and fall into line, is the business of the hour. In the great Northwest, toward which so many faces are now sot, some important work has already been done, and much larger development is in contemplation.
The Pacific Electric Company, 94 First street, Portland, Oregon, is a reliable place to seek information. Mr. E. H. Tate, the manager, has had sixteen years' practical experience, and associated with him are other experts in their lines. Orders for electrical supplies, machinery or installations entrusted to them will be sure of prompt and thorough execution.
# The Souvenir of Western Women/Pine Needle Industry

Pine Needle Industry
By MRS. W. P. LORD, Salem
ONE of the unique industries of the country is located at Grant's Pass, Oregon—that of the Pacific Pine Needle Company—the development of which is in the hands of a woman, Mrs. Mathilde Cords.
Mrs. Cords is German by birth, the descendant of a family noted for philanthropic work. Her father was a patron - of Froebel, and aided him financially in developing his kindergarten theory. Miss Kinehardt (Mrs. Cords), at that time a young girl in her teens, and under his instruction, took charge of one of the first kindergartens.
Mrs. Cords has had an eventful career. Inheriting a fortune, and losing by death nearly all of her nearest of kin. she joined a brother in Mexico, and at his death came to San Francisco, where she married Dr. D. A. Cords. She became interested in the benefits of the pine needle remedies, which are manufactured in Norway, and for which the demand in this country is great. Being acquainted with the process, she placed a factory at Grant's Pass, near the sugar pine forests. The machinery not being satisfactory, she invented improvements on the old patent, which greatly enhanced the value of the product. Then she secured patents on both product and process. Her abandoned machines were bought and used by unscrupulous men to flood the market with inferior goods. But notwithstanding these difficulties, the value of her preparations are now recognized.
The gold medal for highest grade has been awarded her at three expositions—the last at St. Louis. The pure extract of pine needles is the basic principle in cough remedies, in catarrhal affection, and incipient consumption. Her hope is to be able to establish eventually sanitariums where the air will be charged with this life-giving and health-restoring principle.
To illustrate the spirit possessing many, in fact, most, of the pioneer women who came to Oregon in the early days, Mr. George H. Himes gives the following: Mr. and Mrs. Thomas J. Riggs, who lived in La Grange, Illinois, became possessed of a desire to emigrate to Oregon as a result of the public discussions going on in the early '40s relating to the "Oregon question." At length they decided to make the journey, and Mr. Riggs said to his wife, "I will go out there and get a home started and then will return, or send, for you and the children." "No, sir," said his wife; "I will go when you go; I will follow you as long as there is a button left on your coat, and then I will sew on another." This family came to Oregon in 1853 and settled in Polk County. The husband went to his reward in 1872 and the wife passed away recently in her 87th year, surrounded by sons and daughters, who are numbered among the best citizens of that county.
# The Ramayana/Book II/Canto CVIII: Jáváli's Speech

Thus Ráma soothed his brother's grief: Then virtuous Jáváli, chief Of twice-born sages, thus replied In words that virtue's law defied: 'Hail, Raghu's princely son, dismiss A thought so weak and vain as this. Canst thou, with lofty heart endowed, Think with the dull ignoble crowd? For what are ties of kindred? can One profit by a brother man? Alone the babe first opes his eyes, And all alone at last he dies. The man, I ween, has little sense Who looks with foolish reverence On father's or on mother's name: In others, none a right may claim. E'en as a man may leave his home And to a distant village roam, Then from his lodging turn away And journey on the following day, Such brief possession mortals hold In sire and mother, house and gold, And never will the good and wise The brief uncertain lodging prize. Nor, best of men, shouldst thou disown Thy sire's hereditary throne, And tread the rough and stony ground Where hardship, danger, woes abound. Come, let Ayodhyá rich and bright See thee enthroned with every rite: Her tresses bound in single braid She waits thy coming long delayed. O come, thou royal Prince, and share The kingly joys that wait thee there, And live in bliss transcending price As Indra lives in Paradise. The parted king is naught to thee, Nor right in living man has he: The king is one; thou, Prince of men, Another art: be counselled then. Thy royal sire, O chief, has sped On the long path we all must tread. The common lot of all is this, And thou in vain art robbed of bliss. For those--and only those--I weep Who to the path of duty keep; For here they suffer ceaseless woe, And dying to destruction go. With pious care, each solemn day, Will men their funeral offerings pay: See, how the useful food they waste: He who is dead no more can taste. If one is fed, his strength renewed Whene'er his biother takes his food, Then offerings to the parted pay; Scarce will they serve him on his way. By crafty knaves these rites were framed, And to enforce men's gifts proclaimed; 'Give, worship, lead a life austere, Keep lustral rites, quit pleasures here.' There is no future life: be wise, And do, O Prince, as I advise. Enjoy, my lord, thy present bliss, And things unseen from thought dismiss. Let this advice thy bosom move, The counsel sage which all approve; To Bharat's earnest prayer incline, And take the rule so justly thine.'
# The Ramayana/Book II/Canto CXIII: Bharat's Beturn

Bearing the sandals on his head Away triumphant Bharat sped, And clomb, S'atrughna by his side, The car wherein he wont to ride. Before the mighty army went The lords for counsel eminent, Vas'ishtha, Vámadeva next, Jáváli, pure with prayer and text. Then from that lovely river they Turned eastward on their homeward way: With reverent steps from left to right They circled Chitrakúta's height, And viewed his peaks on every side With stains of thousand metals dyed. Then Bharat saw, not far away, Where Bharadwája's dwelling lay, And when the chieftain bold and sage Had reached that holy hermitage, Down from the car he sprang to greet The saint, and bowed before his feet. High rapture filled the hermit's breast, Who thus the royal prince addressed: 'Say, Bharat, is thy duty done? Hast thou with Ráma met, my son?' The chief whose soul to virtue clave This answer to the hermit gave: 'I prayed him with our holy guide: But Raghu's son our prayer denied, And long besought by both of us He answered Saint Vas'ishtha thus: 'True to my vow, I still will be Observant of my sire's decree: Till fourteen years complete their course That promise shall remain in force.' The saint in highest wisdom caught, These solemn words with wisdom fraught, To him in lore of language learned Most eloquent himself returned: 'Obey my rede: let Bharat hold This pair of sandals decked with gold: They in Ayodhyá shall ensure Our welfare, and our bliss secure.' When Ráma heard the royal priest He rose, and looking to the east Consigned the sandals to my hand That they for him might guard the land. Then from the high-souled chief's abode I turned upon my homeward road, Dismissed by him, and now this pair Of sandals to Ayodhyá bear.' To him the hermit thus replied, Bv Bharat's tidings gratified: 'No marvel thoughts so just and true, Thou best of all who right pursue, Should dwell in thee, O Prince of men, As waters gather in the glen. He is not dead,we mourn in vain: Thy blessed father lives again, Whose noble son we thus behold Like Virtue's self in human mould.' He ceased: before him Bharat fell To clasp his feet, and said farewell: His reverent steps around him bent, And onward to Ayodhyá went. His host of followers stretching far With many an elephant and car, Waggon and steed, and mighty train, Traversed their homeward way again. O'er holy Yamuná they sped, Fair stream, with waves engarlanded, And then once more the rivers' queen, The blessed Gangá's self was seen. Then making o'er that flood his way, Where crocodiles and monsters lay, The king to S'ringavera drew His host and royal retinue. His onward way he thence pursued, And soon renowned Ayodhyá viewed. Then burnt by woe and sad of cheer Bharat addressed the charioteer: 'Ah, see, Ayodhyá dark and sad, Her glory gone, once bright and glad: Of joy and beauty reft, forlorn, In silent grief she seems to mourn.'
# The Ramayana/Book II/Canto CVII: Ráma's Speech

Thus, by his friends encompassed round, He spoke, and Ráma, far renowned, To his dear brother thus replied, Whom holy rites had purified: 'O thou whom Queen Kaikeyi bare The best of kings, thy words are fair. Our royal father, when of yore He wed her, to her father swore The best of kingdoms to confer, A noble dowry meet for her; Then, grateful, on the deadly day Of heavenly Gods' and demons' fray, A future boon on her bestowed To whose sweet care his life he owed. She to his mind that promise brought, And then the best of kings besought To bid me to the forest flee, And give the rule, O Prince, to thee. Thus bound by oath, the king our lord Gave her those boons of free accord. And bade me, O thou chief of men, Live in the woods four years and ten. I to this lonely wood have hied With faithful Lakshman by my side, And Si*tá by no tears deterred, Resolved to keep my father's word. And thou, my noble brother, too Shouldst keep our father's promise true: Anointed ruler of the state Maintain his word inviolate. From his great debt, dear brother, free Our lord the king for love of me, Thy mother's breast with joy inspire, And from all woe preserve thy sire. *Tis said, near Gayá's holy town Gayá, great *saint of high renown, This text recited when he paid Due rites to each ancestral shade:  'A son is born his sire to free  From Put's infernal pains:  Hence, saviour of his father, he  The name of Puttra gains.' Thus numerous sons are sought by prayer, In Scripture trained with graces fair, That of the number one some day May funeral rites at Gayá pay. The mighty saints who lived of old This holy doctrine ever hold. Then, best of men, our sire release From pains of hell, and give him peace. Now Bharat, to Ayodhya* speed, The brave S'atrughna with thee lead. Take with thee all the twice-born men, And please each lord and citizen. I now, O King, without delay To Dandak* wood will bend my way, And Lakshman and the Maithil dame Will follow still, our path the same.  Now, Bharat, lord of men be thou,  And o'er Ayodhyá reign:  The silvan world to me shall bow,  King of the wild domain.  Yea, let thy joyful steps be bent  To that fair town to-day,  And I as happy and content,  To Dandak wood will stray.  The white umbrella o'er thy brow  Its cooling shade shall throw:  I to the shadow of the bough  And leafy trees will go.  S'atrughna, for wise plans renowned,  Shall still on thee attend;  And Lakshman, ever faithful found,  Be my familiar friend.  Let us his sons, O brother dear,  The path of right pursue,  And keep the king we all revere  Still to his promise true.'
* ↑ Gayá is a very holy city in Behar. Every good Hindu ought once in his life to make funeral offerings in Gayá in honour of his ancestors.
* ↑ Put is the name of that region of hell to which men are doomed who leave no son to perform the funeral rites which are necessary to ensure the happiness of the departed. Putra, the common word for a son is said by the highest authority to be derived from Put and tra deliverer.