Henri Amiel on Order

What comfort, what strength, what economy there is in order—material order, intellectual order, moral order. To know where one is going and what one wishes—this is order; to keep one's word and one's engagements—again order; to have everything ready under one's hand, to be able to dispose of all one's forces, and to have all one's means of whatever kind under command—still order; to discipline one's habits, one's effort, one's wishes; to organise one's life, to distribute one's time, to take the measure of one's duties and make one's rights respected; to employ one's capital and resources, one's talent and one's chances profitably—all this belongs to and is included in the word order. Order means light and peace, inward liberty and free command over one's self; order is power. Aesthetic and moral beauty consist, the first in a true perception of order, and the second in submission to it, and in the realisation of it, by, in, and around one's self. Order is man's greatest need and his true well-being. - Henri Amiel

Jordan Peterson debate on the gender pay gap, campus protests and postmo...



It had been raining all day, and the mist hung so heavily over the bay that the vailed waters tossed their troubled billows in unseen restlessness, like the swelling of an aching heart that the mantle of a fair face covers.
Down Pine Street a hundred rills were rushing, as though each had its special and important mission to perform in advancing the prosperity of the queen city of the Pacific. Men passed along fearlessly, cased in the invulnerable armor of India-rubber10 coats and glazed caps, and now and then a woman dared to trust her dainty little feet to the mercy of mud and water.
Minnie Bell had been very uneasy all day, for she had been promised the pleasure of a walk on Montgomery Street, and she intended to choose a few rare gifts from all the Christmas treasures that brightened the gay shop-windows.
Minnie had not yet learned the woman's lesson, to smile when the heart aches, and be gentle in disappointment, so tears filled her large blue eyes, and the rosy lips pouted with vexation, as she looked out on the pouring rain. Her mamma was a fair, dashing woman, who loved Montgomery Street as well as Minnie herself; doated upon the theatre, opera, and every thing gay, but, of all things in the world, disliked to be annoyed by the petulance and nonsense of children. She lay all day upon a luxurious11 couch, reading "Les Miserables," leaving Minnie, poor little miserable of the household, to take care of herself, and thus I found her alone in the hall, picking in pieces the flowers of a pretty worsted lamp-mat, the very spirit of discontent and mischief. It takes so little to make a child happy, that I am always sorry to see a shadow upon their young faces at the time when this life should be all sunshine, so I called the little one to me, and taking her upon my lap, told her the story of Santa Claus and the Christ-child.
More than eighteen hundred years ago, one fair bright night, when the moon was casting her floods of silver light upon the mountains and valleys of Judea, it seemed to pause in worshipful wonder over the little village of Bethlehem.
Diamonds sparkled in the dew-drops, and emeralds in the green grass of the12 meadows, where the shepherds fed their flocks by night. The shepherds were amazed, as the holy light shed its soft brilliancy around them, and even the grazing flocks forgot the dewy grass, as a sweet, unknown voice, from the viewless air, told them how that night the fair Christ-child was born at Bethlehem, and lay cradled in a manger, with horned oxen feeding near him. A thousand angel voices joined in the rich deep melody of praise and gladness, and the first Christmas carol echoed and re-echoed through the mountains and valleys of Judea.
Wise men from the East, brought golden treasure, jewels, and rare perfumes, as offerings to the pure Christ-child. There he lay in the arms of his fair virgin mother, Mary, with all the native beauty of infancy brightening every feature of his lovely face, and that rare halo of divinity13 about him that even the inspiration of Raphael and Murillo has but half portrayed. These immortal artists had only the colors of earth to paint the brightness of heaven. The wise men bowed in adoration before the Christ-child and worshiped him as their temporal king, and for their rich gifts received blessings, and went away well pleased to their luxurious homes. Then came an old man, trembling with timid humility. He was but a poor keeper of the flocks upon the mountains, and brought only the few pale flowers of winter, as tokens of his devoted homage.
"Sweet mother," said he, kneeling, "I have nothing but these poor flowers and the unchanging love of a devoted heart to lay at the feet of the dear Christ-child; but, thrice-blessed mother, do not turn away from this humble offering. I bring thee all I have." Smiles, like the golden14 light of morning, shone upon the face of the fair Christ-child, and he took the flowers more pleased than with all the rich treasures of the East, that lay unnoticed around him.
The holy mother blessed the poor man, and with a voice teeming with maternal love and divine richness, she said: "Thy pure, loving heart is an offering dearer to the Christ-child than all the riches of the world, and these flowers are a fitting token of thy love. Thou shalt not die as other men do, but thou shalt sleep, to awaken each Christmas eve, and gladden young hearts through all time, and in all lands, with thy welcome Christmas gifts, and the blessing of the Christ-child shall rest upon the spirits of childhood through the holy Christmas season."
And thus it is that in all countries we hear of the good Santa Claus, who brings15 such beautiful presents on Christmas eve. In the cold north countries he wraps himself in furs, and rides swiftly over the crusted snow in a sleigh drawn by reindeers, his long beard shining with the frost of winter. In the sunny South he rides in a light car decked with flowers.
"But, May," said the now happy Minnie, smiling; "when Santa Claus comes to San Francisco he'd better bring his India-rubber coat and overshoes."
"I've no doubt he will, darling," said I, kissing the little face beaming with earnestness and beauty; "and perhaps he'll bring his umbrella, too, but 'twill make him no Paul Pry—I'm sure he won't intrude."
"No, indeed," said Minnie, "I want to see him too much for that. Do you think, May, if I sit up till ten o'clock, I shall see dear old Santa Claus?"
"I think, little one, if you go to bed at eight and sleep sweetly, he may come to you in your dreams. He generally manages to come when children are sleeping."
Thus it was that little Minnie forgot all her sorrows and disappointments in the anticipated vision of the good Santa Claus. The rain fell heavily, but in the sunny heart of childhood all was happiness.
Now, a "Merry Christmas" to you all—young and old! May the blessing of the pure Christ-child attend you, and Santa Claus be munificent in his beautiful Christmas gifts!

The Most Successful Man in America

Phineas Taylor "P. T." Barnum (July 5, 1810 – April 7, 1891) was an American politician, showman, and businessman remembered for promoting celebrated hoaxes and for founding the Barnum & Bailey Circus.[1] Although Barnum was also an author, publisher, philanthropist, and for some time a politician, he said of himself, "I am a showman by profession...and all the gilding shall make nothing else of me",[2] and his personal aim was "to put money in his own coffers".[3] Barnum is widely, but erroneously, credited with coining the phrase "There's a sucker born every minute".[4]
Born in Bethel, Connecticut, Barnum became a small-business owner in his early twenties, and founded a weekly newspaper, before moving to New York City in 1834. He embarked on an entertainment career, first with a variety troupe called "Barnum's Grand Scientific and Musical Theater", and soon after by purchasing Scudder's American Museum, which he renamed after himself. Barnum used the museum as a platform to promote hoaxes and human curiosities such as the Feejee mermaid and General Tom Thumb.[5] In 1850 he promoted the American tour of singer Jenny Lind, paying her an unprecedented $1,000 a night for 150 nights. After economic reversals due to bad investments in the 1850s, and years of litigation and public humiliation, he used a lecture tour, mostly as a temperance speaker, to emerge from debt. His museum added America's first aquarium and expanded the wax-figure department. While in New York, he converted to Universalism and was a member of the Church of the Divine Paternity, now the Fourth Universalist Society in the City of New York.
Barnum served two terms in the Connecticut legislature in 1865 as a Republican for Fairfield. With the ratification of the Thirteenth Amendment to the United States Constitution over slavery and African-American suffrage, Barnum spoke before the legislature and said, "A human soul, ‘that God has created and Christ died for,’ is not to be trifled with. It may tenant the body of a Chinaman, a Turk, an Arab or a Hottentot – it is still an immortal spirit".[6] Elected in 1875 as Mayor of Bridgeport, Connecticut, he worked to improve the water supply, bring gas lighting to streets, and enforce liquor and prostitution laws. Barnum was instrumental in starting Bridgeport Hospital, founded in 1878, and was its first president.[7]
The circus business was the source of much of his enduring fame. He established "P. T. Barnum's Grand Traveling Museum, Menagerie, Caravan & Hippodrome", a traveling circus, menagerie and museum of "freaks", which adopted many names over the years. Barnum died in his sleep at home in 1891, and was buried in Mountain Grove Cemetery, Bridgeport, which he designed himself.

You can learn the secrets to success - buy the book from P.T. Barnum

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The Turkish province of Van lies in the remote north-eastern corner of Asia Minor; it touches the frontiers of Persia on the east and its northern boundary looks toward the Caucasus. It is one of the most beautiful and most fruitful parts of the Turkish Empire and one of the richest in historical associations. The city of Van, which is capital of the vilayet, lies on the eastern shores of the lake of the same name; it is the one large town in Asia in which the Armenian population is larger than the Moslem. In the fall of 1914, its population of about 30,000 people represented one of the most peaceful, happy, and prosperous communities in the Turkish Empire. Though Van, like practically every other section where Armenians lived, had had its periods of oppression and massacre, yet the Moslem yoke, comparatively speaking, rested upon its people rather lightly. Its Turkish Governor, Tahsin Pasha, was one of the more enlightened type of Turkish officials. Relations between the Armenians, who lived in the better section of the city, and the Turks and the Kurds, who occupied the mud huts in the Moslem quarter, had been tolerably agreeable for many years.
The location of this vilayet, however, inevitably made it the scene of military operations, and made the activities of its Armenian population a matter of daily suspicion. Should Russia attempt an invasion of Turkey one of the most accessible routes lay through this province. The war had not gone far when causes of irritation arose. The requisitions of army supplies fell far more heavily upon the Christian than upon the Mohammedan elements in Van, just as they did in every other part of Turkey. The Armenians had to stand quietly by while the Turkish officers appropriated all their cattle, all their wheat, and all their goods of every kind, giving them only worthless pieces of paper in exchange.
The attempt at general disarmament that took place also aroused their apprehensions, which were increased by the brutal treatment visited upon Armenian soldiers in the Caucasus. On the other hand, the Turks made many charges against the Christian population, and, in fact, they{194} attributed to them the larger share of the blame for the reverses which the Turkish Armies had suffered in the Caucasus. The fact that a considerable element in the Russian forces was composed of Armenians aroused their unbridled wrath. Since about half the Armenians in the world inhabit the Russian provinces in the Caucasus, and are liable, like all Russians, to military service, there was certainly no legitimate grounds for complaint, so far as these Armenian levies were bona fide subjects of the Tsar. But the Turks asserted that large numbers of Armenian soldiers in Van and other of their Armenian provinces deserted, crossed the border, and joined the Russian Army, where their knowledge of roads and the terrain was an important factor in the Russian victories. Though the exact facts are not yet ascertained, it seems not unlikely that such desertions, perhaps a few hundred, did take place.
At the beginning of the war Turkish officials appeared in this neighbourhood and appealed to the Armenian leaders to go into Russian Armenia and attempt to start revolutions against the Russian Government, and the fact that the Ottoman Armenians refused to do this contributed further to the prevailing irritation. The Turkish Government has made much of the “treasonable” behaviour of the Armenians of Van, and have even urged it as an excuse for their subsequent treatment of the whole race. Their attitude illustrates once more the perversity of the Turkish mind. After massacring hundreds of thousands of Armenians in the course of thirty years, outraging the women and girls, and robbing and maltreating them in every conceivable way, the Turks still apparently believed that they had the right to expect from them the most enthusiastic “loyalty.” That the Armenians all over Turkey sympathised with the Entente was no secret. “If you want to know how the war is going,” remarked a humorous Turkish newspaper, “all you need to do is to look in the face of an Armenian. If he is smiling, then the Allies are winning; if he is downcast, then the Germans are successful.” If an Ottoman Armenian soldier should desert and join the Russians that would unquestionably constitute a technical crime against the State, and might be punished without violating the rules of all civilised countries. Only the Turkish mind, however—and possibly the German—could regard it as furnishing an excuse for the terrible barbarities that now took place.
Though the air all during the autumn and winter of 1914-15 was filled with premonitions of trouble, the Armenians behaved with remarkable self-restraint. For years it had been the{195} Turkish policy to provoke the Christian population into committing overt acts, and then seizing upon such misbehaviour as an excuse for massacres. The Armenian clergy and political leaders saw many evidences that the Turks were now up to their old tactics, and they therefore went among the people, cautioning them to keep quiet, to bear all insults, and even outrages, patiently, so as not to give the Moslems the opening which they were seeking. “Even though they burn a few of our villages,” these leaders would say, “do not retaliate, for it is better that a few be destroyed than that the whole nation be massacred.”
When the war started, the Central Government recalled Tahsin Pasha, the conciliatory Governor of Van, and replaced him with Djevdet Bey, a brother-in-law of Enver Pasha. This act in itself was most disquieting. Turkish officialdom has always contained a minority of men who do not believe in massacres as a State policy and who cannot be depended upon to carry out strictly the most bloody orders of the Central Government. Whenever massacres have been planned, therefore, it has been customary first to remove such “untrustworthy” public servants and replace them with men who are regarded as more reliable. The character of Tahsin’s successor made his displacement still more alarming. Djevdet had spent the larger part of his life at Van; he was a man of unstable character, friendly to non-Moslems one moment, hostile the next, hypocritical, treacherous, and ferocious according to the worst traditions of his race. He hated the Armenians and cordially sympathised with the long-established Turkish plan of solving the Armenian problem. There is little question that he came to Van with definite instructions to exterminate all Armenians in this province, but for the first few months conditions did not facilitate such operations. Djevdet himself was absent fighting the Russians in the Caucasus, and the near approach of the enemy made it a wise policy for the Turks to refrain from maltreating the Armenians of Van. But early in the spring the Russians temporarily retreated.
It is generally recognised as good military tactics for a victorious army to follow up the retreating enemy. In the eyes of the Turkish generals, however, the withdrawal of the Russians was a happy turn of war mainly because it deprived the Armenians of their protectors and left them at the mercies of the Turkish Army. Instead of following the retreating foe, therefore, the Turks’ Army turned aside and invaded their own territory of Van. Instead of fighting the trained Russian Army of men, they turned their rifles, machine guns, and other weapons upon the Armenian women,{196} children, and old men in the villages of Van. Following their usual custom, they distributed the most beautiful Armenian women among the Moslems, sacked and burned the Armenian villages, and massacred uninterruptedly for days. On April 15th about 500 young Armenian men of Akantz were mustered to hear an order of the Sultan; at sunset they were marched outside the town and every man shot in cold blood. This procedure was repeated in about eighty Armenian villages in the district north of Lake Van, and in three days 24,000 Armenians were murdered in this atrocious fashion.
A single episode illustrates the unspeakable depravity of Turkish methods. A conflict having broken out at Shadak, Djevdet Bey, who had meanwhile returned to Van, asked four of the leading Armenian citizens to go to this town and attempt to quiet the multitude. These men made the trip, stopping at all Armenian villages along the way, urging everybody to keep public order. After completing their work these four Armenians were murdered in a Kurdish village.
And so when Djevdet Bey, on his return to his official post, demanded that Van furnish him immediately 4,000 soldiers, the people were naturally in no mood to accede to his request. When we consider what had happened before, and what happened subsequently, there remains little doubt concerning the purpose which underlay this demand. Djevdet, acting in obedience to orders from Constantinople, was preparing to wipe out the whole population, and his purpose in calling for 4,000 able-bodied men was merely to massacre them, so that the rest of the Armenians might have no defenders. The Armenians, parleying to gain time, offered to furnish 500 soldiers and to pay exemption money for the rest. Now, however, Djevdet began to talk aloud about “rebellion,” and his determination to “crush” it at any cost. “If the rebels fire a single shot,” he declared, “I shall kill every Christian man, woman, and child up to here,” pointing to his knee.
For some time the Turks had been constructing entrenchments around the Armenian quarter and filling them with soldiers, and, in response to this provocation, the Armenians began to make preparations for a defence. On April 20th a band of Turkish soldiers seized several Armenian women who were entering the city; a couple of Armenians ran to their assistance and were shot dead. The Turks now opened fire on the Armenian quarters with rifles and artillery; soon a large part of the town was in flames and a regular siege had started. The whole Armenian fighting force consisted of only 1,500 men; they had only 300 rifles and a{197} most inadequate supply of ammunition, while Djevdet had an army of 5,000 men, completely equipped and supplied; yet the Armenians fought with the utmost heroism and skill. They had little chance of holding off their enemies indefinitely, yet they knew that a Russian Army was fighting its way to Van, and their utmost hope was that they would be able to defy the besiegers until these Russians arrived.
As I am not writing the story of sieges and battles, I cannot describe in detail the numerous acts of individual heroism, the co-operation of the Armenian women, the ardour and energy of the Armenian children, the self-sacrificing zeal of the American missionaries—especially Dr. Usher and his wife and Miss Grace H. Knapp—and the thousand other circumstances that make this terrible month one of the most glorious pages in modern Armenian history. The wonderful thing about it is that the Armenians triumphed. After nearly five weeks of sleepless fighting, the Russian Army suddenly appeared, and the Turks fled into the surrounding country, where they found appeasement for their anger by again massacring unprotected Armenian villages. Dr. Usher, the American medical missionary, whose hospital at Van was destroyed by bombardment, is authority for the statement that, after driving off the Turks, the Russians began to collect and to cremate the bodies of Armenians who had been murdered in the province, with the result that 55,000 bodies were burned.
I have told this story of the “revolution” in Van not only because it marked the first stage in this organised attempt to wipe out a whole nation, but because these events are always brought forward by the Turks as a justification of their subsequent crimes. As I shall relate, Enver, Talaat, and the rest, when I appealed to them on behalf of the Armenians, invariably instanced the “revolutionists” of Van as a sample of Armenian treachery. The famous “revolution,” as this recital shows, was merely the determination of the Armenians to save their women’s honour and their own lives, after the Turks, by massacring thousands of their neighbours, had shown them the fate that awaited them.


CHAPTER I—Over the City

One of the three richly-uniformed officials who were in charge of the captive balloon, destined to be a leading attraction of the City of Pleasure, murmured this name warningly to his companions, as if to advise them that the moment had arrived for them to mind their p’s and q’s. And each man looked cautiously through the tail of his eye at a striking figure which was approaching through crowds of people to the enclosure. The figure was tall and had red hair and a masterful face, and it was clothed in a blue suit that set off the red hair to perfection. Over the wicket of the enclosure a small enamelled sign had been hung:

Islam, Her Moral and Spiritual Value: 8 Unbelievable things you never knew about Islam


President: Josephus Ilam.
Managing and Musical Director: Charles Carpentaria.
Balloon Ascents every half-hour after three o’clock. Height of a thousand feet guaranteed. Seats, half-a-crown, including field-glass.”
The sign was slightly askew, and the approaching figure tapped it into position, and then entered the enclosure.
“Good afternoon,” it said. “Everything ready?”
“’d afternoon, Mr. Carpentaria,” said the head balloonist respectfully. “Yes, sir.”
The three men with considerable ostentation busied themselves among ropes, while a young man in gold-rimmed spectacles gazed with sudden self-consciousness into the far distance, just as if he had that very instant discovered something there that demanded the whole of his attention.
“Going up, sir?” inquired the head balloonist.
“Yes,” replied Carpentaria. “Mr. Ilam and I are going up together. We have time, haven’t we? It’s only half-past two.”
“Yes, sir.”
Carpentaria examined the vast balloon, which was trembling and swaying and lugging with that aspiration towards heaven and the infinite so characteristic of well-filled balloons. He ignored the young man in spectacles.
“Where’s the parachutist?” Carpentaria demanded.
A parachutist was to give éclat to the first public ascent of the silken monster by dropping from it into the Thames or somewhere else. His apparatus hung beneath the great circular car.
“He’ll be here before three, sir,” said the head balloonist.
“He’s been here once, sir,” added the second balloonist, anxious to prove to himself that he also had the right to converse with the mighty Carpentaria.
A few seconds later the august President arrived. Mr. Josephus Ilam was tall, like his partner, but much stouter. He had, indeed, almost the inflated appearance which one observes constantly in the drivers of brewers’ drays; even his fingers bulged. His age was fifty, ten years more than that of Carpentaria, and it was probably ten years since he had seen his own feet. Finally, he was clean-shaven, with areas of blue on his chin and cheeks like the sea on a map, and his hair—what remained of it—seemed to be hesitating between black and grey.
“What’s the matter?” he asked of Carpentaria.
“Oh, I thought I would just like to make the first ascent with you alone,” Carpentaria answered, and added, smiling, “I have something to show you up there.”
His hand indicated the firmament, and his peculiar smile indicated that he took Ilam’s consent for granted.
Ilam sighed obesely, and agreed. He did not care to argue before members of the staff. Nevertheless, the futility of ascending to the skies on this, the opening day, when the colossal organism of the show cried aloud for continual supervision on earth, was sufficiently clear to his mind. He climbed gingerly over the edge of the wickerwork car, which had a circumference of thirty feet, with a protected aperture in the middle, and Carpentaria followed him.
“Let go,” said Carpentaria, gleefully. “Let go!” he repeated with impatience, when the balloon was arrested at a height of about ten feet.
“Right sir,” responded briskly the head balloonist. There appeared to have been some altercation between the balloonists.
The day was the first of May, but the London spring had chosen to be capricious and unseasonable. Instead of the snow and frost and east wind which almost invariably accompany what is termed, with ferocious irony, the merry month, there was strong, brilliant sunshine and a perfect calm. The sun glinted and glittered on the upper surfaces of the balloon, but of course the voyagers could not perceive that. They, in fact, perceived nothing except that the entire world was gradually falling away from them. The balloon had ceased to shiver; it stood as firm as consols, while the City of Pleasure sank and sank, and the upturned faces of more than fifty thousand spectators grew tinier and tinier.
It would be interesting and certainly instructive to unfold some of the many mysteries and minor dramas which had diversified the history of the making of the City of Pleasure, from the time when Carpentaria, having conceived the idea of the thing, found the necessary millionaire in the person of Josephus Ilam, to the hurried and tumultuous eve of the opening day; but these are unconnected with the present recital. It needs only to remind the reader of the City’s geography. Towards the lower left-hand corner of any map of London not later than 1905, may be observed a large, nearly empty space in the form of an inverted letter “U.” This space is bounded everywhere, except across the bottom, by the Thames. It is indeed a peninsula made by an extraordinary curve of the Thames, and Barnes Common connects if with the mainland of the parish of Putney. Its dimensions are little short of a mile either way, and yet, although Hammersmith Bridge joins it to Hammersmith at the top, it was almost uninhabited, save for the houses which lined Bridge Road and a scattering of houses in Lonsdale Road and the short streets between Lonsdale Road and the reservoir near the bridge. The contrast was violent; on the north side of the Thames the crowded populousness of Hammersmith, and on the south side—well, possibly four people to the acre.
Ilam and Carpentaria, with Ilam’s money, bought or leased the whole of the middle part of the peninsula—over three hundred acres—with a glorious half-mile frontage to the Thames on the east side. They would have acquired all the earth as far as Barnes Common but for the fact that the monomaniacs of the Ranelagh Club Golf Course could not be induced to part with their links, even when offered a fantastic number of thousand pounds per hole. They obtained the closing of the Bridge Road, which cut the peninsula downwards into two halves, and the omnibus traffic between Hammersmith and Barnes was diverted to Lonsdale Road—not without terrific diplomacy, and pitched battles in the columns of newspapers and in Local Government offices. They pulled down every house in Bridge Road, thus breaking up some seventy presumably happy English homes, and then they started upon the erection of the City of Pleasure, which they intended to be, and which all the world now admits to be, the most gigantic enterprise of amusement that Europe has ever seen.
As the balloon rose the general conformation of the City of Pleasure became visible. Running almost north and south from Hammersmith Bridge was the Central Way, the splendid private thoroughfare which had superseded Bridge Road. It was a hundred feet wide, and its surface was treated with westrumite, and a service of gaily coloured cable-cars flashed along it in either direction, between the north and the south entrances to the City. It was lined with multifarious buildings, all painted cream—the theatre, the variety theatre, the concert hall, the circus, the panorama, the lecture hall, the menagerie, the art gallery, the story-tellers’ hall, the dancing-rooms, restaurants, cafés and bars, and those numerous shops for the sale of useless and expensive souvenirs without which the happiness of no Briton on a holiday is complete. The footpaths, 20 feet wide, were roofed with glass, and between the footpaths and the roadway came two rows of trees which were industriously taking advantage of the weather to put forth their verdure. Footpaths and road were thronged with people, and the street was made gay, not only by the toilettes and sunshades of women, but also by processions of elephants, camels, and other wild-fowl, bearing children of all ages in charge of gorgeous Indians and Ethiops. From every roof floated great crimson flags with the legend in gold: “City of Pleasure. President: Ilam; Director: Carpentaria.” Add to this combined effect the music of bands and the sunshine, and do not forget the virgin creaminess of the elaborate architecture, and you will be able to form a notion of the spectacle offered by the esplanade upon which Ilam and Carpentaria looked down.
Midway between the north and south entrances, the Central Way expanded itself into a circular place, with a twenty-jetted bronze fountain in the middle. To the west was the façade of what was called the Exposition Palace, an enormous quadrangular building, containing a huge covered court which, with its balconies, would hold twenty thousand people on wet days. The galleries of the palace were devoted to an exhibition of everything that related to woman, from high-heeled shoes to thrones; it was astonishing how many things did relate to woman. North of the Exposition Palace stretched out the Amusements Park, where people looped the loop, shot the chute, wheeled the wheel, switched the switchback, etc.; and here was the balloon enclosure. South of the palace lay the Sports Fields, where a cricket match was progressing.
Finally, and most important of all, to the east of the circular place in Central Way rose the impressive entrance to the Oriental Gardens, the pride of Ilam and Carpentaria. The Oriental Gardens occupied the entire eastern side of the City, and they sloped down to the Thames. They formed over a hundred acres of gardens, wood, and pleasaunce, laid out with formal magnificence. Flowers bloomed there in defiance of seasons. On every hand the eye was met by vistas of trees and shrubs, and by lawns and statues, and lakes and fountains. In the middle was Carpentaria’s own special bandstand. A terrace, two thousand five. hundred feet long, bordered the river, and from the terrace jutted out a pier at which steamers were unloading visitors.
Surrogate parter Therapist Manchester