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Reproduction of the original.
Reproduction of the original: An Account of Sa-Go-Ye-Wat-Ha or Red Jacket and His People by Elbert Hubbard
George Catlin's paintings and the vision behind them have become part of our understanding of a lost America. We see the Indian past through Catlin's eyes, imagine a younger, fresher land in his bright hues. But he spent only a few years in what he considered Indian country. The rest of his long life?more than thirty years?wasødevoted largely to promoting, repainting, and selling his collection?in short, to seeking patronage. Catlin and His Contemporaries examines how the preeminent painter of western Indians before the Civil War went about the business of making a living from his work. Catlin shared with such artists as Seth Eastman and John Mix Stanley a desire to preserve a visual record of a race seen as doomed and competed with them for federal assistance. In a young republic with little institutional and governmental support available, painters, writers, and scholars became rivals and sometimes bitter adversaries. Brian W. Dippie untangles the complex web of interrelationships between artists, government officials, members of Congress, businessmen, antiquarians and literati, kings and queens, and the Indians themselves. In this history of the politics of patronage during the nineteenth century, luminaries like Henry Rowe Schoolcraft, Henry H. Sibley, John James Audubon, Alfred Jacob Miller, and Karl Bodmer are linked with Catlin in a contest for the support of the arts, setting a precedent for later generations. That the contenders "produced so much of enduring importance under such trying circumstances," Dippie observes,"was the sought-for miracle that had seemed to elude them in their lives."
Winner of the Canadian Society of Biblical Studies 2015 F. W. Beare Award Did Paul have formal training in Greco-Roman rhetoric, or did he learn what he knew of persuasion informally, as social practice? Pauline scholars recognize the importance of this question both for determining Paul’s social status and for conceptualizing the nature of his letters, but they have been unable to reach a consensus. Using 2 Corinthians 10–13 as a test case, Ryan Schellenberg undertakes a set of comparisons with non-Western speakers—most compellingly, the Seneca orator Red Jacket—to demonstrate that the rhetorical strategies Paul employs in this text are also attested in speakers known to have had no formal training in Greco-Roman rhetoric. Since there are no specific indicators of formal training in the way Paul uses these strategies, their appearance in his letters does not constitute evidence that Paul received formal rhetorical education.
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