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How can materials from a 19^th-century archive shed light on a concept of “stance” that might be useful in sociolinguistic research? Although “stance” has many intellectual genealogies, its application in sociolinguistics focuses mainly on a speaker's acts of self-positioning vis-à-vis interlocutors and objects in discourse, especially in face-to-face interaction. This chapter concerns a more distant time and place, and considers how those distances, and the multiple mediations that intervene between the original events and interpretations of them today, might contribute to ideas about stance. The historical case involves a dispute among missionaries in Onitsha (a town in eastern Nigeria) that erupted in violence in October 1868. A flurry of letters ensued, with much fault-finding, local rushing about, appeals to authorities (mission and Onitshan), and consequences for the mission personnel. The drama's central figure, John Christian Taylor, is known today mainly for his early descriptions of life in Onitsha and his work on Igbo linguistics—work that contributed, if indirectly, to his troubles in the aftermath of the quarrel. The chapter concludes that “stance” can usefully integrate many scales of analysis, provided that explanations do not lose sight of the unintentional, the coconstructed, and the nonreferential aspects of discourse.

In 1847, along with apostle John Taylor, Pratt led the first large Mormon wagon caravan to Utah following Brigham Young’s pioneer company. He clashed first with Young and then local ecclesiastical leaders over issues of authority and the organization of the emigration company and then pioneer Utah. Pratt emerged as both explorer and entrepreneur during these years. In the winter of 1849-1850, he led a fifty-man expedition to central and southern Utah, identifying future locations for many Mormon cities and surveying the natural resources, including iron ore, in the area. He also constructed a toll road up Big Canyon (later renamed Parley’s Canyon), as an alternative route for travelers and immigrants into the Salt Lake Valley.

Pratt began his writing career with his handbill, “Mormons So Called.” He then assisted Joseph Smith in recruiting for Zion’s Camp, a relief expedition to reclaim Missouri lands. Poverty plagued him, but he was called to the newly organized Quorum of the Twelve Apostles. Pratt launched his apologetic career with his “Short Account of a Shameful Outrage,” about a riot over his preaching in Mentor, Ohio, where mob and militia lines blur. He set a pattern here for making the Book of Mormon central in the Mormon message, combining its apocalypticism with his millennialism in preaching. Then with other apostles, he served an eastern mission, during which he published a book of poems, The Millennium. Encouraged by a blessing and prophecies about his life by Heber C. Kimball, Pratt served a mission to Canada, which resulted in the conversion of future church president John Taylor and many others.

This chapter argues that resistance to Hamiltonian finance was both an economic and literary critique. The familiar opposition between Hamiltonian finance and Jeffersonian agrarianism has put the stress on the rural setting—an emphasis that has led scholars to talk about economic policy with the literary term, “pastoralism.” This chapter argues that the importance of the pastoral to Jeffersonian writers is not found in agrarianism, but on the formal structure of simplification that is essential to pastoral poetics. This same imperative toward simplicity is also located in the eighteenth-century economic science that was crucial to the Jeffersonians: French physiocracy. The chapter explains the importance of physiocracy and pastoralism to the political-economic writing of Thomas Jefferson, George Logan, and John Taylor of Caroline.

After his return to Nauvoo in late summer 1845, Pratt helped create plans for the Mormon exodus from Illinois and participated in the extension of temple rituals to thousands of Latter-day Saints from December 1845-February 1846. He then participated in the slow trek across Iowa during spring 1846. Concerns about loyalty of the large numbers of English Saints to the apostles—sparked by the failure of a joint stock company intended to help the English Mormon poor to emigrate to the United States—led Brigham Young to send Pratt, John Taylor, and Orson Hyde on a mission to England during the fall of 1845 and winter of 1845-1846. After disbanding the joint stock company, Pratt, Taylor, and Hyde preached in England and Scotland before returning to the United States.

This chapter examines the great newspaper debate over the broader, long-range significance of McCulloch v. Maryland that took place between William Brockenbrough and Spencer Roane who were critical of it and the defense of the opinion in a series of anonymously published essays written by Chief Justice Marshall. It also treats the relationship between Cohens v. Virginia and the problem of national corporations. In addition, it discusses John Taylor and Thomas Jefferson's opposition to Marshall's opinion and how all this relates to the emerging issue of slavery.

This chapter tells the story of the death of Harriet’s first husband, John Taylor, and her second marriage to Mill. For decades, Mill was deeply frustrated that his relationship with Harriet could not have a public, social existence. This chapter chronicles Mill’s delight in the married state and in finally being able to say that Harriet was his wife. Mill even saw this relationship in Christian and biblical terms, declaring: ‘My wife and I are one’. Finally, this chapter explores Mill’s attempts to find language for Harriet’s greatness and to convince the world of her high worth. Ironically, the author of A System of Logic discovered that one of the most important things which he wanted to convince the world of was something that he could not prove.

This chapter concentrates on Prince Rupert's early life. It begins by introducing Rupert's parents – Charles I's sister, Elizabeth Stuart, the original ‘Queen of English hearts’, and Frederick V, Elector of the Rhineland Palatinate – and shows that it was Rupert's immediate family who first gave him the nickname of ‘Robert Le Diable’ (or Robert the Devil). The chapter then goes on recount Rupert's early career as a soldier, to explore how the rumours that Rupert was ‘shot free’ (or bullet-proof) originally began to circulate on the Continent, and to consider the precise circumstances in which the prince first acquired his famous white hunting poodle. Along the way, the chapter devotes considerable attention to the contemporary concept of the ‘Hard-man’ – that is to say, the individual who supposedly possessed the power to render himself invulnerable through magical art. The chapter concludes by showing how, in early 1642, Rupert sailed to England to assist his uncle in the forthcoming showdown with his domestic enemies in Parliament. [153 words]

This chapter presents a dialog between two of the most important macroeconomists of the past half century: Robert M. Solow and John B. Taylor. Among the questions asked was what Solow thought about the Phillips curve when he first saw it and what it was like then; and what the academic thinking on the Phillips curve looked like when Taylor started grad school back in the 1960s.

This chapter reconstructs John Adams' understanding of aristocratic power. Adams' preoccupation with aristocrats alienated him from all but a few of his contemporaries. Few would insist as Adams did that social and economic elites would continue to endanger republican institutions long after the prohibition of aristocratic titles. Adams warned of a powerful aristocracy that if left unchecked would undermine the functions of republican government. The chapter revisits Adams' debates with Thomas Jefferson and John Taylor of Caroline in order to recover the reasoning behind his bleak prediction that wealth and birth—and not talent and virtue—would enjoy the preponderance of power in republican America.

At this point, Mill meets the great, passionate partner of his life, Harriet Taylor. This chapter endeavours to explain the complex relationship and way of life that they created for themselves during the lifetime of her first husband, John Taylor. The choice of celibacy is investigated. Even for freethinkers, chaste affairs were often pursued in this time period and milieu, including by people close to Mill such as W. J. Fox (with Eliza Flower) and Auguste Comte (with Clotilde de Vaux). This chapter also reveals the way that Harriet became a kind of substitute deity and religion for Mill. He frequently applied religious language to her, including deeming her judgement to be ‘perfect’ and ‘infallible’. With Harriet, Mill’s devotional sense finally found an outlet.

This chapter argues that the remarkable success of the Observations owed much to the subtlety and skill with which its author tapped into a complex web of pre-existent ideas about the supernatural. Notions of the dog as a witch's attendant spirit, or ‘familiar’ – from the trial of Dame Alice Kyteler in 1324-5 right up until the trial of the Lancashire witches in 1634 - are discussed in depth, and particular attention is paid to the possibility that poodles and spaniels may have been regarded with an especially suspicious eye by contemporaries. The influence of a series of polemical works which were produced during 1641-42 – and particularly of the anti-puritan satires of John Taylor, the ‘water poet’ – on the author of the Observations is also explored. [125]

Many contingent choices determined whether and how Mormons would remember Smith’s vision. This chapter shows how as late as the late 1870s, after the death of Brigham Young, Latter-day Saints had still not consolidated collective memory of Joseph Smith’s first vision. However, the 1880 canonization of a version of the 1838/39 account symbolized an institutional collective consolidation of the first vision. Orson Pratt, a long-time selector and relater of the vision, witnessed its consolidation before his death in 1881. Pratt was the saints’ foremost relater and repeater of Smith’s first vision, making their shared memory usable, a past for the present.

This chapter presents the stories of four men—two white and two black—who would eventually make their homes in the upper Manhattan community of Harlem, where each would play an important role in its development as an urban community. The differences that these men represented individually, by race, class, ethnicity, and place of origin, reflects the variety of residents who would live in Harlem at the turn of the century. These differences would become both the source of the community's ambition and vitality and the root of tensions that the neighborhood would experience in the first decades of the twentieth century. These men are Henry C. F. Koch, an immigrant from Hanover, Germany, who eventually established a series of dry goods stores in New York City; John G. Taylor, who came to New York from Maryland and joined the New York City police force; Hutchens Bishop, a native of Baltimore living in South Carolina, who was called to New York in the 1880s to serve as pastor of St. Philip's Episcopal Church, New York's first African American Episcopal congregation; and Philip Payton, who arrived in New York in the final months of the century from Massachusetts, seeking his fortune.

An initial charting of the field, the first chapter centres on Macbeth, a play that probes into what ‘may become a man’ across a precariously permeable line of species distinction and compellingly enlists the collaborative forces of the stake and the scaffold. The baiting references in Macbeth are fully in keeping with how the ‘hell-hound’ (5.10.3) ‘and his fiend-like queen’ (5.11.35) are seen by their righteous enemies. But when Macbeth’s severed head is finally presented like a hunting trophy, this image belies the lingering unease evoked by the play’s two central characters, the play having conveyed such a strong sense of the humanness of the bestial couple. The Macbeths are the most fully realized individuals. Paradoxically, the transgressive ‘more’ that pushes them beyond the bounds of the human is also ‘more’ humanness.

By the mid-1980s, MTV had taken hold and music videos generally were changing the music business. John Barry, back for his tenth complete Bond score, collaborated with then-hot English rockers Duran Duran on the title song — and an expensive video shot (like parts of the film) at the Eiffel Tower in Paris. Barry employed Nic Raine as orchestrator (Raine would later reconstruct many Bond scores for new recordings) for this, and the next, Bond film. The film's San Francisco and London premieres were notable for the greater attention paid to Duran Duran than to the film's stars; and Duran Duran's title song became the first Bond tune to reach no. 1 on the charts in the U.S. It was also Roger Moore's swansong as 007.

This chapter presents the European inspiration for the legislative changes of the late 1830s that are now most frequently associated with the Common School Awakening in America. Beginning with the Prussian school reform that followed the Napoleonic defeats, the chapter demonstrates how news about Prussian schools traveled from Prussia, through France and then England, and eventually to America. Victor Cousin, famous in America as a French philosopher, served as the principal, if indirect, means of this transmission. His report on Prussian schools, translated in England and then published in abbreviated forms in America, helped to inspire American reforms. After closely examining the report in its several incarnations, especially focusing on its multiple appeals to religion, the chapter concludes by surveying American responses to the report to lay the groundwork for the specific ways that individual states would implement some of its suggestions.