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Mrs Astor, queen of New York society in the decades before World War I, used her prestige to create a social aristocracy in the city. Mrs Astor's story, told here by Eric Homberger, sheds light on the origins, extravagant lifestyle, and social competitiveness of this aristocracy.
Throughout nineteenth century America, religious officials often condemned the theatre as an inversion of the house of God, similar to the church in architectural structure and organization but wholly different in purpose and values. This book explores the many ways in which religious institutions supported by capitalism profoundly affected the early development of American theatre. The author analyzes the church's critical view toward common theatre practices, including the use of female and child performers, and the lower class alliance with the stage. Three appendices provide period correspondence, including an excerpt from Mark Twain's February 1871 "Memoranda," in which Twain criticizes an Episcopalian reverend for denying church burial to a popular stage comedian.
Shane White creatively uses a remarkable array of primary sources--census data, tax lists, city directories, diaries, newspapers and magazines, and courtroom testimony--to reconstruct the content and context of the slave's world in New York and its environs during the revolutionary and early republic periods. White explores, among many things, the demography of slavery, the decline of the institution during and after the Revolution, racial attitudes, acculturation, and free blacks' "creative adaptation to an often hostile world."
"I got to be a millionaire afore I know'd it hardly," remarked the Wall Street financier Daniel Drew (1797-1879). An uneducated farm boy from Putnam County, New York, he became in turn a successful cattle drover, a circus clown, tavern keeper, a shrewd Hudson River steamboat operator, and an unscrupulous speculator. As the colorful "Uncle Daniel" of Wall Street-his whiskered face seamed with wrinkles and twinkling with steel-gray eyes—time and again he disrupted the financial markets with manipulations whereby he either won or lost millions of dollars. Having "got religion" upon hearing a scary hell-fire sermon at the age of fourteen, Drew was also a fervent Methodist. Rumors of his financial operations—epic struggles that pitted him against Cornelius Vanderbilt, Jay Gould, and Jim Fisk, and that subjected him to threats of arrest and even kidnapping, and on one occasion to a most undignified flight from the state-baffled and disturbed the Methodists, who admittedly had little grasp of Wall Street but knew firsthand Brother Drew's tearful repentance at prayer meetings and his generosity in founding churches and seminaries. With its dual commitment to religion and rascality, Drew's career is a rich study in contradictions, an exciting chronicle of high drama and low comedy capped by bankruptcy. To understand Drew in his complexity, the author argues, is to get a grip on the heady and exploitative age that produced him—the yesterday of "smartness" and "go ahead" that helped engender the America of today. Based on primary sources, this is the first full-fledged biography of Drew, who hitherto has been known chiefly through a fictionalized and fraudulent account of 1910.
“Jolly fellows,” a term that gained currency in the nineteenth century, referred to those men whose more colorful antics included brawling, heavy drinking, gambling, and playing pranks. Reforms, especially the temperance movement, stigmatized such behavior, but pockets of jolly fellowship continued to flourish throughout the country. Richard Stott scrutinizes and analyzes this behavior to appreciate its origins and meaning. Stott finds that male behavior could be strikingly similar in diverse locales, from taverns and boardinghouses to college campuses and sporting events. He explores the permissive attitudes that thrived in such male domains as the streets of New York City, California during the gold rush, and the Pennsylvania oil fields, arguing that such places had an important influence on American society and culture. Stott recounts how the cattle and mining towns of the American West emerged as centers of resistance to Victorian propriety. It was here that unrestrained male behavior lasted the longest, before being replaced with a new convention that equated manliness with sobriety and self-control. Even as the number of jolly fellows dwindled, jolly themes flowed into American popular culture through minstrelsy, dime novels, and comic strips. Jolly Fellows proposes a new interpretation of nineteenth-century American culture and society and will inform future work on masculinity during this period.
Henkin explores the influential but little-noticed role reading played in New York City's public life between 1825 and 1865. The "ubiquitous urban texts"--from newspapers to paper money, from street signs to handbills--became both indispensable urban guides and apt symbols for a new kind of public life that emerged first in New York.